Imbraiarea lui Unu/Embracing the One bo yi pao i

de Dan Mirahorian
Calea de centrare ( neng wei Ce poate !i !"cut #hat Can
$e Done %ue peut&on !aire 'aper agire& Co(a (i pu) !are *o
+ue e( po(ible hacer ,
Indicai pentru acce( la puterea mi(tic" ( -uan de, de
cunoatere direct" i de aciune nemi.locit" /Mintea iluminat"
penetrea0" totul1 tie i 2n!"ptuiete totul1 r"m3n3nd 2n repau(
ab(olut4
*ao0i Daode.ing / *ao 50u 5ao 5e Ching / Capitolul 67 in versiunea Wang Bi
/Wang Pi folosind scrierea chineza cu caractere sigiliu(Seal Script) Zhuan wen
folosita in inscriptii(inscription script) in piatra, os si metal (vedeti:
http://enwi!ipediaorg/wi!i/"al!#$%Seal&script)
Cuprin(/ Content / Contenu/ Inhalt/ Contenido /Contenuto
685e-t/5e-te/ 5e-to/ 5e(to
98 :ariante antice ale capitolului 67 al lui *ao ;i /<ncient :er(ion(/ *e(
:er(ion( <nti+ue( /<ntiguo :er(ione( /<lte :er(ionen/ *e <ntiche :er(ioni
=8 5raducerea con>ergenta a capitolului 67/Con>ergent tran(lation o! 67th
chapter / 5raduction con>ergent de 67e chapitre /?on>ergente @ber(et0ung
>om 678 ?apitel / 5raducciAn con>ergente del capBtulo 67 /5radu0ione
con>ergente del capitolo 67
C8 :ariante de traducere ale ace(tui capitol in lb8 romana1 engle0a1 !rance0a1
italiana1 (paniola (i germana /5ran(lation( >er(ion( in Domanian language1
in Engli(h1 Erench1 Italian1 'pani(h F German / :er(ion( de traduction dan(
langue roumaine1 en anglai(1 !ranHai(1 e(pagnol1 italien et en allemand /
:er(ionen @ber(et0ungen in DumIni(cher 'prache1 in Engli(ch1 Eran0J(i(ch1
Italieni(ch1 'pani(ch1 und Deut(ch / :er(ione( de la( traduccione( en lengua
E(paKola1 en Dumano1 InglL(1 ErancL(1 Italiano y <lemMn /5radu0ione
>er(ioni in lingua rumena1 in ingle(e1 !rance(e1 italiano1 (pagnolo e tede(co
N8 Comentariu/Commentary/Commentaire
/?ommentar/Comentario/Commento
O8 Dictionar/Dictionary/Dictionnaire/ #Jrterbuch/Diccionario/Di0ionario
P8 Cone-iuni/Connection(/Conne-ion(/
:erbindungen/Cone-ione(/Conne((ioni
Q8 $ibliogra!ie/ $ibliography $ibliography/ $ibliographie/ $ibliogra!Ba
R8 Mod de pre0entare al caracterelor din lb8 chine0a !olo(it in
dictionar/Sre(entation mode u(ed in thi( dictionnary/ Mode de prL(entation
utili(L dan( ce dictionnaire/ Sre(entation Mode oder Dar(tellung(!orm
>erwendet in die(em #JrterbuchT
68 5e-t/5e-te/ 5e-to/ 5e(to
5EU5 IV *$8 CWIVE;< 5EU5 5D<V'*I5ED<5 IV SIVXIV
678 (diC (hi9 0hang6 ,
1 0ai= ying6 poC baoC yi61 neng9 wu9 li9
hu6
1 0huan6 +iC 0hiC rou91 neng9 ying6 er9
hu6
1 di chu9 -uan9 lan=1 neng9 wu9 ci hu6
!"1 aiC min9 0hiC guo91 neng9 wu9 wei9
hu6
#$%&1 ' tian6 men9 Yai6 he91 neng9 wei9 ci9
hu6
()*+1 ,8 ming9 bai9 (iC da91 neng9 wu9 0hi6
hu68
-./.1 -0121 (heng6 0hi6 chuC 0hi61 (heng6 er9 buC
you=1
0131 40151 wei9 er9 buC (hiC1 chang9 er9 buC
0ai=1
678 (hiC weiC -uan9 de98
Z 0hang6 diC (hi9
8 9 8
0aiC ying9 poC baoC yi61 neng9 wu9 li9 hu6 0huan6 +iC 0hiC rou9
: 9 8 9
neng9 ru9 ying6 er9 hu6 di9 chu9 -uan9 lan= neng9 wu9 -i6 hu6
! "8 9 # $ % &8
aiC min9 0hiC guo9 neng9 wu9 wei9 hu6 tian6 men9 Yai6 he9
' 9 ( ) *+8 , 9
neng9 wu9 ci9 hu6 ming9 bai9 (iC da9 neng9 wu9 0hi6 hu6
- . / .8 - 01 28 01 38
(heng6 0hi6 chuC 0hi6 (heng6 er9 buC you= wei9 er9 bu9 (hiC
4 01 58 6 7 ;
chang9 er9 buC 0ai= (hiC weiC -uan9 de9
98 :<DI<V5E <V5ICE/<VCIEV5 :ED'IOV'/ *E' :ED'IOV'
<V5I%UE' /<V5IGUO :ED'IOVE' /<*5E :ED'IOVEV/ *E <V5ICWE
:ED'IOVI
5e-tul in lb8 chine0a in >er(iunea lui #ang $i ( <= #Mng $[, (99O
Z 9CR e8n, T
#$T 8>8:>8>
"!8
>#$%&8'>()*+8,;
-.8/.8-012?013?4015867;
5e-tul in lb8 chine0a in >er(iunea lui We(hang Gong (@AB,(979&
6NP i8e8n8,T
We(hang Gong('(nteleptul de la malul apei') (@AB)()*)+,-. ien) este un mistic chinez
care a dezgropat o copie a /ao /e 0ing datind din -.1 ien,dar nu e2ista azi nici o dovada a
e2istentei te2tului 3ersiunea lui We(hang Gong a /ao /e 0ing a fost utilizata mai mult de
eruditii care au vrut sa analizeze diferentele fata de te2tul versiunii Wang Bi cat si diferitele
comentarii asupra te2tului/4e shang 5ong ('6iverside Sage') ()*)+,-. B78) is a m9stical
7hinese personage who is said to have unearthed a cop9 of the /ao /e 0ing dating to a:out
-.1 B78, :ut there is no proof of that te2t;s e2istence 5ong;s version of the /ao /e 0ing has
:een used mostl9 :9 scholars who compared the few te2tual differences :etween it and the
Wang Bi version, as well as their ver9 different commentaries on the te2t
WGT 8888;8;
!"8
;#$%&8';()*+8,;-.C/.;
-012801384015867;
5e-tul in lb8 chine0a in >er(iunea Eu Xi (DE,(NNN & O=R e8n8,
3ersiunea lui <u =i (DE) dateaza din sec (( ien a fost gasita intr+un mormant din
perioada dinastiei 4an si a fost pu:licata de invatatul taoist <u =i (---+>$1 en) in -.?
en@
<u =i (--- + >$1 78) was a /aoist scholar and astrologer who compiled a te2t of the
/ao
/e 7hing called the 7hiao+ting 5upen Aaozi (%ncient "e2t of the Aaozi 7ollated) <u =i
claimed that his version was :ased on a te2t found in ?B. 78 at the e2cavation of the
grave of
one of Ciang =u;s ()$) + )*) B78) concu:ines in the town of Cuchou near the 5rand
7anal (f
that is true, then the te2t <u =i :ased his version on had to :e dated prior to )*) B78,
since
=u;s concu:ine wouldn;t :e afforded such an ela:orate grave after =u died
Eu XiT ;F888:;8
;
!"8G,;#$%&8 ';()*+8G ;-.
/.8-0128 01384015;67H;
Mawangdui(I<J, I<J DEwFngduG
"e2tele pe matase de la Dawangdui au fost descoperite intr+un mormant care dateaza
din anul ,>B ien 8le includ doua copii aproape complete ale Aaozi, la care ne
referim ca "e2tul % (K) si "e2tul B (L), am:ele inversand ordinea traditionala si pun
partea despre "e inaintea partii despre "ao (ntemeindu+se pe stilurile caligrafice
utilizate si pe regulile de interzicere a folosirii numelor imperiale e2pertii considera ca
versiunile % si B pot fi datate, respectiv, in prima sia treia decada a secolului al ((+lea
ien(Boltz ,11$:)B?) Both Dawangdui te2ts (also referred to as the 'Sil! Aaozi') were
discovered in ,1.$ in a grave e2cavated in the town of Dawangdui (4unan Province)
"he occupant of the grave was Ai "s;ang who died in ,>B B78 "e2ts % and B were
written in different script st9les of the period, and apparentl9 :9 two different scri:es
Dan9 of the ancient characters are no longer in use toda9, and there are var9ing
opinions as to which modern character should :e used to represent the ancient ones
(;ve relied on 6o:ert 4enric!s; opinions as to which characters to use for this chart
Since this chart is intended for the use of people who ma9 not have access to
dictionaries which include some of the most ancient 7hinese characters, (;ve limited
thecharacters listed here to those readil9 availa:le (having the same or similar
meanings), and which can :e accessed in most 7hinese dictionaries http://wwwtao+
te+!ingorg/mawangdui+neuhtm
Mawangdui < />er(iunea <4
<T\\\\\\\\\\\\\ ] MNO
\\\\\\\\\\\\\\\\\\\\\\\\\-./.-0P
\\\\\\\\
Mawangdui $/>er(iunea $4
$TQORMSO2T"OG
,#$U&'()*+OG,-./.-0P240P5V6W

Guodian(XY,
7ea mai veche versiune cunoscuta a te2tului lui Aaozi este scrisa pe fasii de :am:us si
a fost descoperita in ,11$, intr+un mormant situat langa orasul 5uodian (XY) din
0ingmen, 4u:ei, si este datat inainte de $** ien 3ersiunea Guodian cuprinde B** de
fasii de :am:us cu peste ,$,*** caractere, din care ),*** corespund cu "ao "e
7hing, incluzand ,? versuri necunoscute anterior 7apitolul $$ nu e2ista in versiunea
Guodian pe fasii de :am:us / chapter $$ not availa:le
(n ,11$ a tom: was uncovered in 5uodian (4u:ei Province) which contained some (:ut not all) of the
chapters of the currentl9 used /ao /e 0ing Since this te2t was written on :am:oo slips, it;s also
referred to as the Bam:oo Slip Aaozi 4istorians have dated the tom: to the "hird or <ourth 7entur9
B78, :eing the oldest version of the /ao /e 0ing in e2istence toda9 Dan9 of the characters used on the
:am:oo slips are so old that even the scholars de:ate which modern characters should :e used to
represent them (;ve relied on :oth 4enric!s and other scholars at the /artmouth 7onference on the
5uodian in m9 character
selection for this chart <or more e2tensive research on the 5uodian characters, consult the
:oo! listed :elow written on the /artmouth 7onference 6eferences used for 7hinese
characters:
A%H "ZI;S "%H "8 74(J5, 6o:ert 4enric!s
"48 5IH/(%J A%HZ( (Proceedings of the (nternational 7onference, /artmouth 7ollege, Da9
,11B), Sarah %llen and 7rispin Williams
Photos of the actual :am:oo slips
from the 5uodian tom: can :e found at: http://wwwdaoisopencom/5uodianAaozihtml
Capitolul 67 nu e-i(ta in >er(iunea pe !a(ii de bambu( de(coperita la
Guodian / Chapter 67 i( not pre(ent in the bamboo (lip( >er(ion di(co>eded
at Guodian/ *e chapitre 67 n^e(t pa( prL(ent dan( la >er(ion (ur le( !iche(
lamelle( de bambou dLcou>erte( Guodian / ?apitel nicht >orhanden
5abelul de mai .o( pre0inta in comparatie >er(iunile e-i(tente/
#ang $i
<=
We(hangGon
g @AB
Eu Xi
DE
Mawangdui
< I<J
Mawangdui
$ I<J
Guodian
XY
zai?
9ing)
po?
:ao?
9i,
neng)
wu)
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hu,
zhuan,
Ki?
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9ing,
er)
hu,
di)
chu)
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lan$,
neng)
wu)
ci,
hu,
ai?
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!zhi?
"guo),
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$men)
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% !ai,
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M
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Capitolul
67 nu
e-i(ta in
>er(iunea
pe !a(ii de
bambu(
ga(ita la
Guodian /
chapter 67
i( not
pre(ent in
the
bamboo
(lip(
>er(ion
di(co>eded
at Guodian
'ci,
hu, (
ming)
):ai)
*si?
+ da)
neng)
wu)
,zhi,
hu,
-sheng,
.zhi,
/chu?
.zhi,,
-sheng,
0er)
1:u? 2
9ou$,
wei)
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1:u?
3shi?,
4 zhang$
0er)
1:u?
5zai$,
6shi?
7wei?
2uan)
de)
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(ming)
):ai)
*si?
+ da)
neng)
wu)
,zhi,
-sheng,
.zhi,
/chu?
.zhi,,
-sheng,
0er)
1:u?
29ou$,
wei)
0er)
1:u?
3shi?,
4 zhang$
0er)
1:u?
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2uan)
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wei)
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4 zhang$
0er)
1:u?
5zai$
6shi?
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2uan)
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M
M
M
M
M
M
M
M
M
M
M
-sheng,
.zhi,
/chu?
.zhi,
-sheng,
0er)
Pfu)
M
M
M
M
M
M
M
M
de)
'ci,
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(ming)
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+ da)
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=8 5D<DUCEDE< COV:EDGEV5< < C<SI5O*U*UI 67/COV:EDGEV5
5D<V'*<5IOV OE 67
5W
CW<S5ED / 5D<DUC5IOV COV:EDGEV5 DE 67E
CW<SI5DE ?OV:EDGEV5E @$ED'E5;UVG :OM 67 ?<SI5E* / 5D<DUCCI_V
COV:EDGEV5E DE* C<S`5U*O 67 /5D<DU;IOVE COV:EDGEV5E DE*
C<SI5O*O 67
5I5*U/5I5*E /5I5DE /5I5E*/ 5`5U*O /5I5O*OT
Imbrati(area lui Unu/Embracing the One bo yi pao i
Calea de centrare ( neng wei Ce poate !i !acut #hat Can
$e Done %ue peut&on !aire 'aper agire& Co(a (i pu) !are *o
+ue e( po(ible hacer ,
Indicatii pentru acce( la puterea mi(tic" ( -uan de, de
cunoatere direct" i de actiune nemi.locit" /Mintea iluminat"
penetrea0" totul1 tie i 2n!"ptuiete totul1 r"m3n3nd 2n repau(
ab(olut a4
67868 1 0bi ycng6 bd 9 bo ye1
Saci!ic" agitaia (u!letului (piritual(ycng6 Z Wunf (u!letul
Ceruluif animu(f componenta Xang&ma(culin", i a (u!letului
material ( So9f (u!letul trupului (au S"m3ntuluif animaf
componenta Xin&!eminin", i !"&le (" 2mbr"tie0e Unitatea(5ao,
aa/ Saci!y the agitated (piritual ((pirit1 eternal (oulf animu(T
ycng6 Z Wunf Xang component, and material (oul (animal (oulf
anima So9f >itality Xin component ,1 and maYe them hold the
One/ EJrdere Gei(t und 'eele1 EJrdere Gei(t und 'eele1

67898 g nLng wh lB hig
Eti tu capabil (" ii mintea in (pirit (i (u!letul(>italitatea, in
corp1 !"r" (" le la(i (" (e (epare i (" p"r"(ea(c" unitatea /dac"
nu le permiti (" (e detae0e prad" dorintelor1 pa(iunilor1 atunci
>ei (c"pa de boal" i de moarte48 /Can you hold the mind in the
(pirit and the >ital (oul in the body1 to pre>ent their (eparation
and ne>er +uit unity(i! you a>oid their (eparation due to de(ire(
and pa((ion( then it i( po((ible to e(cape illne(( and
di((olution, /Yann(t du ohne innere 'paltung (ein
678=8 1 0hubn +[ 0h[ rAu1
Deali0ea0" ab(orbia concentrati>" prin predarea de (ine odat"
cu (u!lul /(upune&i i interiori0ea0"&i energia >ital" i retrage
mintea in (pirit1 2ntoarce&te la circulaia energetic" embrionar"4
pan" a.ungi in pro!un0ime la limita e-trem" a (ubtilit"ti /(u!lul ("
!ie natural1 (uplu i continuu4/Deali0e the concentrati>e
ab(orbtion(my(tic trancef (amadhi, by (urrendering/letting go o!
your breath until you achie>e the utmo(t degree o!
(ubtlene((((o!tne((f tenderne((,/ $jndele die *eben(Yra!t1
erlange Ge(chmeidigYeit
678C8 g nLng yeng Lr hig
Eti tu capabil (" intri in (tarea de a !i ca un nou n"(cut ( poi pe
acea(ta cale (" kte nati din nouk prin reintoarcere la
!uncionarea prenatal" a meridianelor e-traordinare i la
re(piraia embrionar", /Can you be liYe a newborn child /?ann(t
du wie ein neugeborene( ?ind (ein
678N8 1 de chh -uMn lln1
'coate a!ar"(la lumin", >ederea primordial" /intoarce&te la
>ederea mi(terioa("1 mi(tic" (au pro!und" -uMn llnf >ederea
direct"1 care apare atunci cand (e re>ine la !unctionarea
hologra!ic"f indep"rtea0" >ederea 2ntunecat"(umbrele,
proiectiile de pe ecranul mental/oglinda mental"f mintea de>ine
goal" neclintit"1 calm" i clar"4maaa/ $ring out(to the light, your
primordial >i(ion/your direct1 inner1 my(tic or my(teriou( (eeingf
wa(h away your darY >iew(((hadow(,4 /'pjle hinweg die
!in(teren 'ichtwei(en
678O8 g nLng wh ce hig
Eti tu capabil (" intri in (tarea de a !i !"r" pat" ((" de>i
tran(parent1 clar ca un cri(tal1 care tran(mite !"r" erori
realitatea (uport pe care e(te ae0ataaaa,/can you be without
blemi(h/ Yann(t du ohne MaYel (ein
678P8 !"1 i mBn 0h[ gud1
Iubete poporul i gu>ernea0" ara /atunci >ei cunoate (i >ei
gu>erna empatic propriul organi(m1 care e(te la r3ndul ("u un
popor1 alc"tuit din miliarde de entit"i celulare aaaaa1 ca un roi de
albine41 /*o>ing the people1 guiding the country / *iebe 0um :olY1
die *eitung de( *ande(
678Q8 ,g nLng wh 0he = hig
Eti tu capabil (" intri in (tarea de a !ace a(ta !"r" (" apele0i la
cunoaterea mi.locit" / poti iubi (i gu>erna !"r" a cunoate (wh
0he , i a aciona (wh wLi , 48 /can you do it without mere
Ynowledge/ >ermag(t du da( ohne blone( #i((en
678R8 #$ %&1 tibn mLn Ybi hL1
(<tunci cand, lai porile batante /de(chiderile energetice4 ale
Cerului (" (e de(chid" i (" (e 2nchid"/aaaaaa

#hen Wea>eno(
Gate( open and clo(e /#enn die Wimmel(p!orten (ich J!!nen und
(chlienen
678678 'g nLng wLiC cB hig
Eti tu capabil (a intri in (tarea de a !ace a(ta !"r" a inter>eni
/S"(tr3ndu&i pa(i>itatea1 !eminitatea1 recepti>itatea1 atenia
imparial"f non&participareaf golulf >idulf ab(orbind totul 2n mod
imparialaaaaaaaf poti (" contienti0e0i proce(ul re(pirator !"r" a&l
modi!ica41/can you act in a !emale&pa((i>e way /Yann(t du
handeln au! weiblich&pa((i>e <rt/
678668 ()*+1 mBng bMi ([ dM1
(<tunci ,reali0e0i mintea iluminat" care 2nelege i penetrea0"
totul /!"r" (" utili0e0e proce(ele minii pro!anef tie i
2n!"ptuiete totul nemi.locit1 r"m3n3nd 2n repau( ab(olutf mintea
iluminat" e(te ca (i 5ao omnipre0ent"1 2nr"d"cinat" 2n parado-ala
kaciune !"r" actiunek (#ei&#u&#ei,41/< clear under(tanding1
e>erything penetrating/Ein Ylare( :er(tIndni( gewinnen1 da(
alle( durchdringt

678698 ,g nLng wh 0he hig
Eti tu capabil (a intri in (tarea de a reali0a a(ta !"r" (" apele0i la
cunoaterea mi.locit" / wh 0he !"r" (" !olo(eti mintea1
(imirea1 raiunea i memoria/2n>"area1 ci doar ancorarea in
pre0ena in acum i aici 48/can you get that without mere
Ynowledge/ >ermag(t du da( ohne Gelehr(amYeit
6786=8 -.1 /.1 (hpng 0he1 chq 0he1
D" >ia" (in!"ptuirilor i !"pturilor, i le ingri.ete(le hr"nete i
de0>olt" cu hran" (piritual",1/Create (omething1 care !or
it1 /Er(cha!!e etwa(1 p!lege e(1
6786C8 -0121 (hpng Lr bq yru1
*e crea0"1 dar !"r" (" i le 2n(uea(c" (!"r" (" po(ede ca un
(t"p3n !ructele aciunilor (ale,1 /creating1 yet not
po((e((ing1 /er(cha!!en1 doch nicht be(it0en(acea(ta propo0itie
6786C8 apare (i in capitolul 9 (i N6,
6786N8 0131 wLi Lr bq (h[1
<cionea0" dar !"r" (" (e bi0uie pe ace(te in!aptuiri / !"r"
atept"ri i e-pectatii1 !"r" (perant" de r"(plat"1 nu (e 2ncrede in
in!aptuiri (i nu e(te a!ectat de (ucce( ori e(ecf tr"iete 2n
pre0ent&acum i aici& iar nu 2n trecut(regrete, ori in >iitor
(e-pectaii1 dorine1 (perane1 control1 e!ecte1 re0ultate1
obinerea de !aim"1 glorie1 a>ere,f e(te p"r"(it" intemeierea pe
(pri.inul ilegitim repre0entat de >iitor (controlul lumii e!ectelor1
!ructelor1 in!aptuirilor, pt a reali0a ancorarea in pre0ent"(acum i
aici,41/doing1 yet not dominating1 handeln1 /doch nicht
beherr(chen(acea(ta propo0itie apare (i in capitolul 9 (i N6,
6786O8 40151 chbng Lr bq 0li1
si permanent conduce /e(te lider al poporului1 organi(mului41 dar
!"r" ("&l comande/tirani0e0e1 con(tr3ng"1 m"cel"rea(c"f !"r" ("
(e con(idere (t"p3nf !a>ori0ea0a armonia i impiedica anarhia
(maladia, !"r" ("&l dominef gu>ernarea organi(mului (ocial e(te
un e!ect al re>oluiei interioare in autogu>ernare41 /conducting1
yet not commanding / !jhren1 doch nicht be!ehligen (acea(ta
propo0itie apare (i in capitolul N6,
6786P8 (h[ wti -uMn dL8 67;
De aceea acea(ta (e numete Suterea interioar" pro!und" /
-uMn dL de(emnea0" puterea ad3nc" i mi(terioa(" (au :irtutea
Mi(tic" i (e re!er" la capacitatea de aciune direct"4 /thi( i(
called kdeep Inner Sowerk8 /da( nennt man ktie!e Innere ?ra!tk8
(acea(ta propo0itie apare (i in capitolul N6,
:edeti (emni!icatia tuturor caracterelor chine0e din ace(t capitol in dictionarul de
termeni/
'ee the dictionary at the end o! thi( article !or the (igni!icance o! all the chine(e
character( in thi( chapter / :oir le dictionnaire mi( la !in de cet article pour la
(igni!ication de( caracttre( chinoi( de cette li(te/ :edi il di0ionario alla !ine di
+ue(to articolo per il (igni!icato di tutti i caratteri cine(i in +ue(to capitolo/ :La(e
el diccionario al !inal de e(te artBculo para todo( lo( caractere( chino( dand e(ta
li(ta /
'ehen 'ie da( #Jrterbuch am Ende die(e( <rtiYel(
VoteT
, O[P ycng yBng ying9 (animus@ suflet spiritual) Qoaca rolul de 4un ( Z hRn hun
roun): sufletul eteric (%nimus)@ vedeti/see: dictionar "he line '7an one :e without
stra9ingL' refers to stra9ing from the path of centered oneness Some translations
render 'stra9ing' as 'separation' or 'division,' thus o:scuring the original meaning
and ma!ing the line more difficult to understand 3edeti: Comentarii
) bd po suflet fizic(anima@ suflet animal muritor,f vedeti/see: dictionar
$ (n ,*B ,LS nTng wR zhG $ hULS uneori apare wR wTi (insa in DEwFngduG
B apare: OG,), adaugat pro:a:il ulterior O conform B Valin!e ), S ),P@ pro:a:il ca in
variata WFng BW era iniXial 'fara eruditie' sau'fara YnvZXare' O5erstnerP
? (n propozitia,*,* 'LS nTng wTi c[ hULS apare uneori wR in loc de wTi
(chiar si la %nsgar 5erstner), dar acesta nu este 'genul lui AEoz\' S
- Propozitiile ,*,? si ,*,- apar si in capitolul ) si -@ propozitiile ,*,. si ,*,>
apar si in capitolul -,@
a 7ap ?.: ] <ZrZ sZ treci pragul u^ii se poti cunoa^te Yntreg universul_ 3edeti:
Comentarii
aa >edeti $en 'hen 'u!letele Entit"ilor >i(cerale &5ipuri de energie mentala
(mani!e(tari p(iho&emotionale, a(ociate >i(cerelor/elementelor /*e( $en
'hen ou Cin+ <me( :egetati>e(/ $en 'henT the Ei>e S(ychical&Emotional
Sha(e( httpT//www8(cribd8com/doc/CN9=Q6=9/ 3edeti: Comentarii
aaa :edeti <legoria Se(terii lui Slaton de0>aluita de 'ocrate inT O DE<*I5<5E
'ES<D<5</ < 'ES<D<5E DE<*I5X httpT//www8(cribd8com/doc/9PCOCQNN/
aaaa PatanQali se referZ in =S ,?, la cristalul perfect transparent Odiamant@
maui(mani,(vvv,P si la cunoasterea purtZtoare de adevZr (`tam:hara@
ritambhara) in =S ,?B, ca la un proces in care se realizeazZ starea de diamant
sau de supraconductie, prin punerea mintii in repaus(scZderea agitatiei mentale
QoacZ un rol similar rZcirii) 3edeti: Comentarii
3edeti: <!ori(mele lui Satan.ali/ Xoga 'utra o! Satan.ali/ In(tructiuni de
<liniere de Dan Mirahorian
http://wwwscri:dcom/doc/$,*-1BB-/
http://wwwscri:dcom/doc/),-.*$,*
http://wwwscri:dcom/doc/)-?)---B/
aaaaa Pentru traducZtorii moderni de genul lui Wing+tsit 7han invocarea de cZtre Aao
"zu a 'iu:irii poporului ' ^i a 'guvernZrii statului' reprezintZ un argument cZ acest
capitol nu se referZ la practica taoistZ internZ, ci la guvernarea organismului social (n
realitatea Aao "zu se referZ la am:ele tipuri de guvernare fiindcZ organismul
individual este in cele din urmZ tot unul social, cu legi similare(intr+un univers
holografic 'tot ceea ce e(te (u( e(te (i .o('( Werme( 5ri(megi(tul) @ 5out ce
+ui e(t en haut et comme tout ce +ui e(t en ba(1 le macroco(me re((emble
au microco(meb( WermL( 5ri(mLgi(te) %ceasta separare dintre guvernarea
individuala si cea a organismului social nu e2ista in trecut 82ista relatarea ca preotul
taoist Zheng9i Sima 7hengzheng (>?.+.$- en) i+a spus imparatului 6uizong din
dinastia "ang cZ un stat 'este guvernat e2act in acelasi fel in care este guvernat
propriul corp, adicZ prin pacificare sau prin scZderea agitatiei create de pasiunile care
il tul:urZ si prin intrarea fireascZ in starea de repaus, care favorizeaza intrarea in
armonie cu mediul vZzut ca o realitate cuanticZ profundZ internZ si e2ternZ'
Propozitia 'in iu:irea de oameni ^i in guvernarea naXiunii' poate pZrea a fi adresata
regilor ^i YmpZraXilor, dar de fapt se adreseazZ ^i individului 5cndiXi+vZ la un regat ca
o metaforZ pentru locul dvs de ativitate si e2istentZ, familie, cerc social, echipa
sportiva, ^i chiar imediata dvs vecinZtate, atunci utilitatea practicZ a acestei
secXiuni devine clara/"he line '(n loving the people and ruling the nation' ma9 seem
to :e directed at !ings and emperors, :ut actuall9 addresses the individual as well
"hin! of a !ingdom as a metaphor for 9our wor!place, famil9, social circle, sports
team, and even 9our immediate surroundings, and the practical utilit9 of this section
:ecomes clear
/e aceea cel ce se cunoa^te ^i se guverneazZ pe sine poate cunoa^te si guverna
intregul univers <aptul cZ atunci cand au fost invitati la guvernare maQoritatea
mae^trilor taoisti au refuzat, poate sZ ai:Z o singurZ semnificatie Yn acord cu restul
mesaQului lui Aao "zu: se pierde ancoarea in interior O"ao@ vedeti cap?.P la un om
implicat prea mult Yn pro:lemele lumii, OfiindcZ 'acolo unde iti este comoara+
prioritatea, acolo Yti este si inima+atentia afectivZP
aaaaaa 3edeti: Comentarii
aaaaaaa 3edeti: Comentarii
C8 :ariante de traducere ale ace(tui capitol in lb8 romana1 engle0a1 !rance0a1
italiana1 (paniola (i germana /5ran(lation( >er(ion( in Domanian
language1 in Engli(h1 Erench1 Italian1 'pani(h F German / :er(ion( de
traduction dan( langue roumaine1 en anglai(1 !ranHai(1 e(pagnol1 italien
et en allemand / :er(ionen @ber(et0ungen in DumIni(cher 'prache1 in
Engli(ch1 Eran0J(i(ch1 Italieni(ch1 'pani(ch1 und Deut(ch / :er(ione( de
la( traduccione( en lengua E(paKola1 en Dumano1 InglL(1 ErancL(1
Italiano y <lemMn /5radu0ione >er(ioni in lingua rumena1 in ingle(e1
!rance(e1 italiano1 (pagnolo e tede(co
*a >oie >er( la pro!ondeur de la >ie/ 5he way to the depth o! li!e/ Der #eg
0ur *eben(tie!e
Capitolul 67 Era0a 6/Chapter 67 'entence 6 Z Wun So
67868 1 0bi ycng6 bd bo ye/ 0ai= ying6 poC baoC yi61
67898 g nLng wh lB hig
6am Hmul a primit un spirit inteligentOeternP PZstrcndu+i unitatea, va scapa
de nimicireOva fi nemuritorP,
Hin-shun Pentru a+si pastra linistea sufletului, omul tre:uie sZ respecte unitatea
%tunci in el nu se vor trezi dorintele def ghijklmlnf gohphqgrsnf tuvn OwmehsmpP
thexml ghyeztkr{ mtnlgrsh |h}tk Os lm~P lm yutur ojhyuxtkr{gf xmeklnf
Mirahorian AasZ+ti sufletul trupului( Po@ sufletul PZmcntului@ componenta =in+
femininZ) ^i sufletul spiritului( Z4un@ sufletul 7erului@ componenta =ang+masculinZ)
sZ Ym:rZti^eze lini^tea(vidul) InitZtii("ao)/ 8^ti tu capa:il sa intri in starea de a nu le
lZsa sZ se separe ^i sZ pZrZseascZ interiorul OsZ se deta^eze pradZ dorintelor@ atunci
vei scapa de :oalZ ^i de moarteP
Ad & Lomb Can you balance your life force And embrace the One Without separation?
%ttilio mantenere nelluno spirito e corpo in modo che essi non si separino
Bachofen Herrschaft des Geistes und Einklang der Krfte
bewahrt die Seele vor Zersplitterung. Domination of spirit and harmony of the forces preserving
the soul from fragmentation. Domination de l'esprit et l'harmonie des forces en prservant l'me
de la fragmentation.
Bec! 7an 9ou em:race the Hne with 9our soul, and never depart from the Wa9L
Blackney 7an 9ou govern 9our animal soul, hold to the Hne and never depart from
itL
Bruno a alma e o esprito num amplexo inseparvel!
Bynner 7an 9ou hold the door of 9our tent Wide to the firmamentL
Byrn Jurture the dar!ness of 9our soul until 9ou :ecome whole 7an 9ou do this
and not failL
Chalmers By husbanding the animal and spiritual souls and embracing unity, it is possible to
prevent their separation.
Chan 7an 9ou !eep the spirit and em:race the Hne without departing from
themL
Chang Can you unify hun and p'o into one and not let them be divided?
Chen Can one hold the soul in the body, hold the mind in the spirit, and keep them as one?
Chen E.M. n bringing your spiritual (ying) and bodily (p'o) souls to embrace the One, Can you
never depart (li) from it?
ChengHong Command your body and soul to embrace the One, Can there be no separation?
ChengLin When the spirit holds fast to the body, how can there be disunion!
Chou Can you always keep your soul focused so that nothing can divert it from the Tao?
Cleary 7arr9ing vitalit9 and consciousness, em:racing them as one, can 9ou
!eep from partingL
Correa By being loaded down with trying to manage your base instincts yet embracing
your unity with all things, will you be able to not depart from either of them?
Crowley When soul (Jeschamah) and :od9(Jephesch) are in the :ond of love,
the9 can :e !ept together
DerekLin n holding the soul and embracing oneness Can one be without straying?/ n
holding to your inner essence and embracing the oneness of your being, can your mind avoid
being distracted, and thus going astray?
Duyvendak By clinging to the One with both your spiritual and physical souls, can you prevent
them from becoming divorced? En te cramponnant avec ton me spirituelle et ton me
corporelle l'unit, peux-tu empcher qu'elles se sparent ?
Edwin
Eiichi Carrying body and soul as well as embracing the One, Can you escape from the
distinction?
Evola Conservando l'Uno a che spirito e corpo si congiungano E pi non si separino/ l
dominio dello spirito sui sensi - stabilendo il parallelismo di questi a quello - conduce
all'indifferenza.
Gauthier Who finds union of mind and heart will reach immortality.
Gia-Fu&Eng Carrying body and soul and embracing the one, can you avoid separation?
Gib-Cheng
Giles He who embraces unity of soul by subordinating animal instincts to reason will be
able to escape dissolution.
Goddard During the daytime, our senses are kept busy in activities, but if we keep our minds
concentrated, we will better preserve their potentialities
Golden
Gong Holding body and soul, embracing the one. Can anything escape?
Gorn-Old By conserving the natural and spiritual powers it is possible to escape dissolution.
Gu Body and soul are one, but can they avoid separation?
Hansen (n general: (n mustering 9our vitalities, em:racing in one, can 9ou fail to
distinguishL
Haven Maintenir le corps et l'me sensitive dans l'unit, pour qu'ils ne puissent se sparer;
Henricks n nourishing the soul and embracing the one -can you do it without letting them
leave?
Hilmar Foster your spirit and soul, keep their unity can you be so unsevered?
Hinton Can you let your spirit embrace primal unity without drifting away?
Ho Can you concentrate your mind and soul, and not lapse a minute?
Huang C. n making your soul embrace one, can you keep it from departing?
Huang Tao Donning the spirit and soul, and drawing them into oneness, can this come
apart?
Hwang By clothing a good frame and embracing the holy one, cannot your soul be kept
from leaving?
ntoppa mantenere nelluno spirito e corpo in modo che essi non si separino
Jiyu Ren Can you keep the unity of the soul and the body without separating them?
Kim Rest your shining spirit and embrace the one. can you forever hold onto it?
Kimura n accordance with the Tao eternal, embrace your body and mind in oneness
without any diremption.
Kiyoashi Can you coax your mind from wandering and keep to the original oneness?
Kwok Can you nurture your souls by holding them in unity with the one?
LaFargue When ;carr9ing 9our soul,; em:racing the Hne "hing, can 9ou :e
undividedL
Larre Vos mes spirituelles et charnelles S'embrassant dans l'Unit. Saurez-vous
empcher leur sparation
Lau D. C. When carrying on your head your perplexed bodily soul, Can you embrace in your
arms the One and not let go? [keep manage spirit embrace one can without separate ?]
Lauer Accorder le corps et l'me afin qu'ils voguent l'unisson et ne se sparent pas.
Legge When the intelligent and animal souls are held together in one em:race,
the9 can :e !ept from separating
Li David Unite physically and mentally to embrace One. Can one be not separated from it?
Lindauer (n containing life+force and em:racing oneness (s the a:ilit9 to :e a:sent
from departing eKualL
Lin P.J. Keeping one's ying poh and embracing the one, can man not depart from it?
LiouKiaKwai 8n faisant Kue ton cme spirituelle et ton cme corporelle em:rassent
l;unitT,
peu2+tu ne Qamais Kuitter ton unitTL
Lynn Stay where your earthbound soul is protected, and embrace integrity: can you do
this with never a deviation?
Mabry Being :oth :od9 and spirit, can 9ou em:race unit9 and not :e
fragmentedL
MacHovec Can you control your mind so that it never strays from the way of Tao?
Ma Kou Peut-on par lme du corps Embrasser lme de lesprit Et concevoir lunit ?
Mair While you cultivate the soul and embrace unity, can you keep them from
separating?
Matgioi [Les hommes] portent le corps et le sang comme une enveloppe; ils ne peuvent les
abandonner.
Maurer n maintaining the vital spirit, Can you hold to oneness And not come apart
McCarroll While carrying your active life on your head can you embrace the quiet spirit in
your arms, and not let go?
McDonald % Jurture the dar!ness of 9our soul until 9ou :ecome whole 7an
9ou do this and not failL B 7an 9ou !eep the unKuiet ph9sical+soul from stra9ing,
hold fast to the unit9 and middle, and never Kuit itL
Merel 8m:racing the Wa9, 9ou :ecome em:raced@
Mitchell 7an 9ou coa2 9our mind from its wandering and !eep to the original
onenessL
Moss
Muller Pacif9ing the agitated material soul and holding to oneness: %re 9ou a:le
to avoid separationL
Muller
Ni Hua Can you always embrace oneness without the slightest separation of body and
mind?
Nyssen
Org [Each individual] unifies in himself soul (aura) and vitality (physique), but are they
always so inseparable?
Parinetto Preserva l'Uno dimorando nelle due anime: sei capace di non farle separare?
Pern[a ue tu cuerpo 9 tu alma vital estTn unidos en un a:razo sin separacin
Qixuan How is it that you hold your soul and body together?
Red Pine 7an 9ou hold fast 9our crescent soul and not let it wander
Shrine of Wisdom By blending heart and mind in united singleness of purpose, it is possible to
reach the ndivisible.
Stanislas L'me spirituelle doit commander l'me sensitive. Si l'homme conserve l'unit,
elles pourront rester indissolubles.
Star Hold fast to the Power of the One t will unify the body and merge it with the spirit
Suzuki Who by unending discipline of the senses embraces unity cannot be disintegrated.
Ta-Kao 7an 9ou !eep the soul alwa9s concentrated from stra9ingL
Tan n maintaining congruity of the mind and body, can you prevent your attention from
wandering?
Tran Cong n keeping the spirit and the vital soul together, are you able to maintain their
perfect harmony?
Trottier n keeping the spirit and the vital soul together, Are you able to maintain their
perfect blending?
Waley Can you keep the unquiet physical-soul from straying, Hold fast to the Unity, and
never quit it?
Walker 7an 9ou marr9 9our spirit and :od9 to the oneness and never depart from
itL
Wa9ism (n harmonizing 9our male and female O"he original uses the 7hinese words hun
and po to indicate 9ang and 9inP to em:race the Hne, can 9ou coa2 9our mind from its
wandering and !eep to the Wa9
Wei Henry n harmonizing your hun and p'o to embrace the one, can you concentrate without
deviating?
Wieger Veep 9our :od9 and spermatic soul closel9 united, and ensure that the9
do not :ecome separated A. Faire que le corps, et l'me spermatique, troitement unis, ne
se sparent pas.
Wilhelm Kannst du deine Seele bilden, da sie das Eine umfngt, ohne sich zu
zerstreuen?/ Peu2+tu former ton cme de faon Ku;elle em:rasse l;In L/Can you form your
soul that embraces the One, without distraction?/Sabras modelar tu alma para que abrace el
Uno sin dispersarse?
Wing R.L n managing your instincts and embracing oneness, can you be undivided?
World Danifesting :od9, mind and spirit, can 9ou sta9 centered in the oneness
of (nfinit9L
Wu John (n !eeping the spirit and the vital soul together, %re 9ou a:le to maintain
their perfect harmon9L
Wu Yi To keep the spirit and body embracing oneness, can you let them not be separate?
Yang To devote your soul and body to the Tao, can you never leave it?
Yutang (n em:racing the Hne with 9our soul, 7an 9ou never forsa!e the "aoL

Zhang Can you keep your mind and your action consistent?
Zi-chang By keeping the body and soul balanced, they can not be split.


Capitolul 67 Era0a 9/ Chapter 67 'entence 9
,*$ , zhuan KW zhW ru,
,*? LS nTng 9Gng Tr hULS
6am 3a aQunge sa fie asemanator copilului
Hin-shun /aca+si va face spiritul :lcnd, omul va incepe sa semene cu un nou
nascut gen gtmekr{ tui ~f}pn~, wmehsmp grklmr ohthyml lhshjhxtmllh~u
Mirahorian Concentreaz-ti suflul [supune-ti i interiorizeaz-ti energia vital i spiritul,
ntoarce-te la circulatia energetic embrionar] i f-le naturale[suflul s fie suplu i continuu]/
Eti tu capabil s intri in starea de a fi ca un nou nscut(referire la intoarcerea la respiratia
embrionara si la functionarea meridianelor extraordinare ) ?
Ad & Lomb Can you control your breath Gently Like a baby?
%ttilio facendo circolare lieve il soffio vitale essere come un :am:ino appena
nato
Bachofen Seine 4erz!rfte :ewahrend, anpaend sich fgend,
wird der Densch dem Vinde gleich 4is heart forces preserving, adapt to mating, the
man the child is the sameSon cur forces de prTserver, de s;adapter
l;accouplement, l;homme de l;enfant est le mme
Bec! 7an 9ou concentrate 9our vital force to achieve the gentleness of a new+
:orn :a:9L
Blackney 7an 9ou throttle 9our :reath, down to the softness of :reath in a childL
Bruno regular o sopro malevel como no recm-nascido
Bynner 7an 9ou, with the simple stature Hf a child, :reathing nature, Become,
notwithstanding, % manL
Byrn 7an 9ou focus 9our life+:reath until 9ou :ecome supple as a new:orn childL
Chalmers By undivided attention to the passion-nature, and increasing tenderness, it is
possible to be a little child.
Chan 7an 9ou concentrate 9our vital force and achieve the highest degree of
wea!ness li!e an infantL
Chang Can you concentrate on your breathing to reach harmony and become as an
innocent babe?
Chen Can one concentrate the energy of life and keep it supple like a newborn child?
Chen E.M. n concentrating your breath to attain softness, Can you be like an infant (ying erh)?
ChengHong Concentrate your vital energy to achieve complete softness, Can you be like an
infant?
ChengLin When the vital force attains the utmost degree of pliancy, how can one fail to
resemble a newborn
babe!
Chou Can you regulate your breathing and be as soft and relaxed as a baby?
Cleary 7oncentrating energ9, ma!ing it supple, can 9ou :e li!e an infantL
Correa By focusing on the energy of your spirit until it becomes gentle, will you be able to
be like an infant?
Crowley B9 concentration on the :reath(Prana) it is :rought to perfect elasticit9,
and one :ecomes as a :a:e
DerekLin n concentrating the energy and reaching relaxation Can one be like an infant?/ n
focusing on your ch'i (the "breath", or the living energy that courses through the body) and
reaching a relaxed, softened state, can you identify with the purity of a newborn child?
Duyvendak By concentrating your breath until you become soft, can you be like an infant? En
concentrant ta respiration jusqu' t'amollir, peux-tu devenir comme un nourrisson ?
Edwin
Eiichi Attending fully and becoming supple, Can you be a Newborn baby?
Evola Far circolare (nel corpo) il soffio fresco e sottile Generando l'embrione./
L'educazione di s, attraverso la massima di adattamento, conduce alla semplicita
Gauthier Who mastershis passions and turns them to deeds of kindness, is greater than a
King.
Gia-Fu&Eng Attending fully and becoming supple, can you be as a newborn babe?
Gib-Cheng
5iles 4e who strives his utmost after tenderness can :ecome even as a little
child
Goddard f, in our practice of concentration, we preserve humility and tenderness and retain
our natural breathing, we will become like a little child.
Golden
Gong Cultivating Chee (Yen-Chee),and becoming supple, can be as a newborn.
Gorn-Old By restraining the passions and letting gentleness have its sway it is possible to
continue as a child.
Gu Though concentrating on breathing exercises to be supple, can you become as
supple as a baby?
Hansen (n specializing in :reath and consummating wea!ness, can 9ou :e a childL
Haven contenir la force vitale et la rendre docile, afin de devenir comme le nouveau-n;
Henricks n concentrating your breath and making it soft -can you [make it like that of] a child?
Hilmar Bundle up your vital energy, reach utmost suppleness can you be like a newborn
child once again?
Hinton Can you focus ch'i into such softness you're a newborn again?
Ho Can you keep your breath soft and smooth, just as an infant would?
Huang C. n concentrating your breath to make it utterly soft, can you do so as an infant
does?
Huang Tao Gathering in qi and making the body supple, is this not an infant?
Hwang n concentrating the breath and making the body supple, can't you turn into a baby
again?
ntoppa facendo circolare lieve il soffio vitale essere come un bambino appena nato
Jiyu Ren Can you concentrate the vital energy, keep the breath and achieve gentleness like
an infant without any desires?
Kim Concentrate your breath and attain the utmost softness. can you become a baby?
Kimura Enliven your vital energy until it reaches the suppleness of a baby.
Kiyoashi Can you let your body become supple as a newborn child's?
Kwok Can you focus your ch'i - your energy and become as supple, as yielding as a
baby?
LaFargue When ;concentrating ch;i;, :ringing a:out Softness, can 9ou :e li!e an
infantL
Larre Concentrant vos souffles Atteignant au souple. Saurez-vous produire l'Enfanon
Lau D. C. n concentrating your breath can you become as supple as a babe?
Lauer Concentrer sa force vitale et la rendre docile comme celle du nouveau-n.
Legge When one gives undivided attention to the (vital) :reath, and :rings it to
the utmost degree of plianc9, he can :ecome as a (tender) :a:e
Li David Channel energy toward tenderness. Can one emulate the infant?
Lindauer (n gentl9 e2tending animus alone (s the a:ilit9 to :e as a new:orn child
eKualL
Lin P.J. Breathing intensely to induce softness, can man be like an infant?
LiouKiaKwai En concentrant ton Lnergie et en atteignant la (ouple((e1
peu-&tu de>enir un nou>eau&ne
Lynn Rely exclusively on your vital force, and become perfectly soft: can you play the infant?
Mabry Being spirituall9 focused, can 9ou :ecome soft, li!e a new:orn :a:9L
Ma Kou Peut-on concentrer l'expir et l'inspir du souffle Et le rendre aussi souple que celui
du bb ?
MacHovec Can you control your breathing so that it is soft and gentle like a new-born babe?
Mair Focus your vital breath until it is supremely soft, can you be like a baby?
Matgioi L'esprit se transmet [aux races] jusqu' leur extrmit; il est tout pareil dans les
enfants.
Maurer n developing the vital senses, Can you be like an infant child?
McCarroll While being fully focused on your vital breath can you make it soft like that of a
newborn babe?
McDonald A. Can you focus your life-breath until you become supple as a newborn child?
B.7an 9ou, when concentrating 9our :reath, ma!e it soft li!e that of an infantL
Merel Breathing gentl9, 9ou :ecome new:orn@
Mitchell 7an 9ou let 9our :od9 :ecome supple as a new:orn child;sL
8milie 7onrad+/a;Hud comments: '"he 9oung child is pure fluidit9 (t isn;t aware of
an9 separation, so all its movements are spontaneous and alive and whole and
perfect (f an adult :od9 :ecomes trul9 supple, though, there;s a Kualit9 to its
movement that the child;s doesn;t have, a te2ture of e2perience, a fourth dimension
of time'
Moss
Muller Eocu(ing your energy on the relea(e o! ten(ionT Can you be liYe
an in!ant
Muller ocusin! "our ener!" on the release of tension# $an "ou be li%e an infant?
Ni Hua Can you maintain undivided concentration until your vital force is as supple as a
newborn baby's?
Nyssen
Org [Each individual] can exert to collect himself, in order to concentrate [totally]
inwardly, but can he thus be as thoroughly unassuming (flexible) as an infant?
Parinetto Pervieni all'estrema mollezza conservando il ch'i: sei capace d'essere un pargolo?
Pern[a ue el aliento vital te vuelva tierno 9 fresco como tierno 9 fresco es un nio
reciTn nacido
Qixuan s it like a quiet infant that you soften your breath?
Red Pine 7an 9ou ma!e 9our :reath as soft as a :a:9;s
Shrine of Wisdom (1924) By restraining the passions and letting gentleness have sway, it is
possible to become as a little child.
Stanislas S'il dompte sa force vitale et la rend extrmement souple, il pourra tre comme un
nouveau-n.
Star t will focus the life-force and make one supple as a newborn
Suzuki By concentrating his vitality and inducing tenderness he can become like a little
child.
Ta-Kao 7an 9ou regulate the :reath and :ecome soft and pliant li!e an infantL
Tan Can you breathe naturally and relax your entire body until it becomes as supple
as an infant's?
Tran Cong n gathering your vital energy to attain suppleness, are you able to play the role of
a newborn babe?
Trottier Breath gently and become newborn.
Waley Can you, when concentrating your breath, Make it soft like that of a little child?
Walker 7an 9ou ride 9our :reath until 9our entire :eing is as supple as the :od9
of an infantL
Wa9ism (n tenderl9 tuning 9our :reath, can 9ou :ecome supple as a new:orn
:a:eL [Matthew 18:3 Unless you be converted, and become as little children, you shall not enter
the Kingdom of Heaven]
Wei Henry n attuning your breath to induce tenderness, can you become like a new-born
babe?
Wieger %ppl9 9ourself such that the air 9ou :reath in, converted into the aerial
soul, animates this composite, and !eeps it intact as in a new+:orn :a:9 B
S;appliKuer ce Kue l;air inspirT, converti en cme aTrienne, anime ce composT, et le
conserve intact comme l;enfant Kui vient de naYtre
Wilhelm Kannst du deine Kraft einheitlich machen und die Weichheit erreichen, da du wie
ein Kindlein wirst?/ Peu2+tu unifier ta force et parvenir au mol a:andon du petit enfant L
Can you make your power to achieve uniform and the softness that you will like a little child?/
Sabras armonizar tu fuerza y ser flexible como un recin nacido?
Wing R.L n focusing your influence, can you yield as a newborn child?
World <ull9 manifesting and remaining fle2i:le, can 9ou e2perience all
manifestations as a new:orn :a:9L
Wu John (n gathering 9our vital energ9 to attain suppleness, 4ave 9ou reached the
state of a new+:orn :a:eL
Wu Yi To concentrate the breath for attaining softness, can you be like an infant?
Yang To focus your inner energy to the softest, can you be like a newborn?
Yutang (n controlling 9our vital force to achieve gentleness, 7an 9ou :ecome li!e
the new+:orn childL
Zhang Can you be simple and sincere like a baby?
Zi-chang By soft breathing and being tender, one can be innocent.
Capitolul 67 Era0a =/ Chapter 67 'entence =
,*- , dG chR 2uFn lEn,
,*> LS nTng wR cG hULS
6am Ai:ercndu+si spiritul de cercetarea intelectualZ, il va pZstra sZnZtos
Hin-shun /aca contemplarea lui va deveni pura, el nu va gresi gen m}h
ghmjklnm grklhsnrgf wngr~, rh lm yutmr kyeuxtmlnq
Mirahorian Scoate afarZ vederea primordialZ OmZturZ vederea YntunecatZ, um:rele
si intoarce+te la vederea primordialZ, misterioasZ, misticZ sau profundZ 2uFn lEn@
vederea directZ, care apare atunci cand se revine la functionarea holograficZ si se
'indepZrteazZ proiectiile/um:rele de pe ecranul mental/oglinda mentalZ'@ mintea
devine goalZ neclintitZ, calmZ ^i clarZP/8^ti tu capa:il sa intri in starea de a fi fZrZ patZ
(sZ devi clar ca un cristal, care transmite fZrZ erori realitatea suport pe care este
a^ezat)
Ad & Lomb Can you clarify Your dark vision Without blemish?
%ttilio ripulendo il proprio specchio interiore essere capace di rendere la visione
immacolata
Bachofen Stndig sich luternd, immer tiefer schauend, geht er irrtumslos seinen
Weg 7ontinuousl9 purif9ing, the deeper vision, it is an infalli:le wa9/7onstamment
purification, la recherche plus profonde, il est un chemin infailli:le
Bec! 7an 9ou cleanse and purif9 9our m9stic vision until it is clearL
Blackney Can you purify your mystic vision and wash it until it is spotless?
Bruno polir o espelho mstico at ficar sem mcula!
Bynner
Byrn While 9ou cleanse 9our inner vision will 9ou :e found without faultL
Chalmers By putting away impurity from the hidden eye of the heart, it is possible to be
without spot.
Chan 7an 9ou clean and purif9 9our profound insight so it will :e spotlessL
Chang Can you clean the dark mirror within yourself and let nothing remain there?
Chen Can one study everything and really know everything without making a mistake?
Chen E.M. n cleansing your mirror (lan) of the dark(hsan), Can you make it spotless?
ChengHong Cleanse your thoughts and purify your insight, Can you be flawless?
ChengLin When the mind is purified, how can there be blemishes!
Chou Can you purify yourself and eliminate the hidden so that you are free of all blemish
and error?
Cleary Purif9ing hidden perception, can 9ou ma!e it flawlessL
Correa By eliminating the need to carefully examine every mystery you come upon, can
you stop looking for flaws?
Crowley B9 purif9ing oneself from Samadhi one :ecomes whole(4ere we see
once more
the doctrine of :eing without friction (nternal conflict leads to rupture %gain,
one;s Prana9ama is to result perfect plia:ilit9 and e2act adQustment to one;s
environment <inall9, even Sammasamadhi is a defect, so long as it is an e2perience
instead of a constant state So long as there are two to :ecome one, there are two)
DerekLin n cleaning away the worldly view Can one be without imperfections? /n cleansing
and getting rid of all the diversions of the materialistic panorama, can you be completely without
any lingering attachments?
Duyvendak By cleansing your secret mirror, can you make it without blemish? /En nettoyant
ton miroir obscur, peux-tu le rendre sans tache ?
Edwin
Eiichi Washing and cleansing the ultimate truth, Can you be without scar?
Evola Pulire lo specchio segreto escludendo ogni pensiero complicato A che la mente
non ti logori. /L'estendimento del giudizio purificazione e conduce all' eccellenza
Gauthier Who cleanses and clears his soul becomes free of vice.
Gia-Fu&Eng Washing and cleansing the primal vision, can you be without stain?
Gib-Cheng
5iles
Goddard f, in our practice of concentration, our minds retain their purity, we will be kept free
from faults.
Golden
Gong Cleansing, then seeing with the primal vision, found no strain.
Gorn-Old By purging the mind of impurities it is possible to remain untainted.
Gu Though getting rid of your distracting thoughts for a deeper meditation, can you be
devoid of blemish?
Hansen (n cleansing and voiding 9our profound mirror, can 9ou :e without flawL
Haven se purifier en s'abstenant de scruter les mystres, pour rester sain;
Henricks n cultivating and cleaning your profound mirror - can you do it so that it has no
blemish?
Hilmar Dispel your dark thoughts can you be immaculate once again?
Hinton Can you polish the dark-enigma mirror to a clarity beyond stain?
Ho Can you cleanse the eye of your mind, and keep it free from a speck of dust?
Huang C. n cleaning and dusting the deep and remote mirror, can you make it spotless?
Huang Tao Being clear-headed and eliminating any mystic vision, can even a speck exist?
Hwang By taking the eyes' dirt and consulting scriptures, can't you become blemishless?
ntoppa ripulendo il proprio specchio interiore essere capace di rendere la visione immacolata
Jiyu Ren Can you cleanse and purify your profound insight without any flecks?
Kim Clean your mysterious mirror. can you keep it free of blemish?
Kimura Cleanse your mind to eliminate all unclarity.
Kiyoashi Can you cleanse your inner vision until you see nothing but the light?
Kwok Can you clear your mind of all its dross without throwing out the tao with it? Can
you do it without self-interest so you shine like a diamond?
LaFargue When ;cleansing and purif9ing the m9sterious mirror,; can 9ou :e
without :lemishL
Larre Pur de toute souillure Contemplant l'Originel Saurez-vous y voir les tres comme
ils sont
Lau D. C. Can you polish your mysterious mirror and leave no blemish?
Lauer Au-del du rel, scruter le miroir poli par le regard de l'me et se laisser aspirer
par la lumineuse obscurit.
Legge When he has cleansed awa9 the most m9sterious sights (of his
imagination), he can :ecome without a flaw
Li David Cleanse the deep mirror within. Can one be without blemishes?
Lindauer (n cleansing and clearing insightful discernment (s the a:ilit9 to :e
a:sent of flaws eKualL
Lin P.J. The mystic vision being pure and clean, can it be without flaw?
LiouKia-Kwai 8n purifiant ta vision primordiale, peu2+tu tre sans tccheL
Lynn Cleanse your vision into the mystery of things: can you make it spotless?
Mabry Being clear in mind and vision, can 9ou eliminate 9our flawsL
Ma Kou Peut-on purifier le miroir secret Jusqu' rendre le regard pur ?
MacHovec Can you purify yourself so that you are perfect?
Mair Cleanse the mirror of mysteries, can you make it free of blemish?
Matgioi l est, jusqu'au bout, obscur ou clair; et [le Ciel]ne l'prouvera pas.
Maurer
McCarroll While cleaning your inner mirror can you leave it without blemish?
McDonald A. While you cleanse your inner vision will you be found without fault? B.Strive
after less tainted perfection, let it :e aided :9 penetrating insight So wipe and
cleanse 9our vision of the m9ster9 till all is without :lur
Merel 7learing 9our mind, 9ou :ecome clear@
Mitchell 7an 9ou cleanse 9our inner vision until 9ou see nothing :ut the lightL
Moss
Muller (n purif9ing 9our insight: 7an 9ou un+o:struct itL
Muller
Ni Hua Can you clarify your inner vision to be flawless?
Nyssen
Org When it comes to weeding out, as well as washing off, unsubstantiated faulty
opinions, can an ordinary person comprehensively avoid being completely faultless?
Parinetto Purificato e mondo abbi visione del mistero: sei capace d'esser senzapecca?
Pern[a Purifcate alejando de t las visiones demasiado profundas, para no gastarte intilmente.
Qixuan s it without any dust that you clear your mind as a metaphysical mirror?
Red Pine 7an 9ou wipe 9our /ar! Dirror free of dust
Shrine of Wisdom (1924) By purging the mind of phantasy, it is possible to attain to clear
vision.
Stanislas S'il se dlivre des lumires de l'intelligence, il pourra tre exempt de toute infirmit
(morale).
Star t will cleanse the vision and reveal the world as flawless
Suzuki By purifying, by cleansing and profound intuition he can be free from faults.
Ta-Kao 7an 9ou clear and get rid of the unforeseen and :e free from faultL
Tan Can you clear all errant thoughts and maintain an immaculate mind?
Tran Cong n washing and clearing the mysterious mirror, are you able to purify it of all dross?
Trottier Clear your inner vision, and become clear.
Waley Can you wipe and cleanse your vision of the Mystery till all is without blur?
Walker 7an 9ou cleanse 9our inner vision until 9ou see heaven in ever9 directionL
Wa9ism (n polishing 9our m9stic mirror, can 9ou purif9 it to see nothing :ut the
lightLO See Psalm 49:3 on this type of meditation].
Wei Henry n cleansing and purifying your mystic mirror, can you make it free from all stain?
Wieger Withhold 9ourself from considerations which are too profound, in order
not to wear 9ourself out 7 S;a:stenir des considTrations trop profondes, pour ne pas
s;user
Wilhelm Kannst du dein geheimes Schauen so reinigen, da es frei von Flecken wird?
/Peu2+tu purifier ta vision intime QusKu; la rendre immaculTe L/Can you purify your secret
vision so clean that it is free from stains?/Sabras purificar tu visi&n interior para que quede
libre de manchas?
Wing R.L n clearing your insight, can you become free of error?
World 7an 9ou maintain the (nfinite vision of oneness :9 ignoring distinctions
Wu John (n washing and cleaning 9our inner vision, 4ave 9ou purified it of all
drossL
Wu Yi To wash and clear the mysterious vision, can you eliminate all flaws?
Yang To remove your inner dust and see the Tao, can your mind be as clean as a mirror?
Yutang (n cleansing and purif9ing 9our D9stic vision, 7an 9ou strive after
perfectionL
Zhang Can you view things without bias?
Zi-chang By purifying the mind and broadening views, one can be free from errors.
Capitolul 67 Era0a C/ Chapter 67 'entence C
,*. !", i m[n zhW gu,
,*B ,LS nTng wR zhG hULS
6am (u:ind poporul si urmZrind permanent :inele, va putea practica Jon+
%ctiunea
Hin-shun /ragostea pentru popor si guvernarea tarii se infaptuiesc fara a filosofa
zyhs{ p lkjhtu n uojksemlnm grjklhq hgumgrsefzrgf ym u~grshsklnf
Mirahorian (u:e^te poporul ^i guverneaza tara Oatunci vei cunoaste si vei guverna
empatic propriul organism, care este la rcndul sZu un popor, alcZtuit din miliarde de
entitZti celulare, ca un roi de al:ineP,/
8^ti tu capa:il sZ intri in starea de a face asta fZrZ sZ apelezi la cunoa^terea miQlocita O
poti iu:i si guverna fZrZ a cunoa^te (wR zhG ,) ^i a actiona (wR wTi ) P /
Ad & Lomb Can you love people And govern the country Without knowledge?
%ttilio amando e governando gli uomini poter praticare il non+agire
Bachofen Wer lie:end sein 3ol! fhrt, lt es sich sel:st ordnen "hose who love to
lead his people, ma!es them arrange from themselves/without action
Bec! 7an 9ou love the people and govern the state without interferingL
Blackney 7an 9ou love all 9our people, rule over the land without :eing !nownL
Bruno amar a nao e reger o povo sem atuar!
Bynner 7an 9ou continue :efriending With no preQudice, no :anL
Byrn 7an 9ou love people and lead them without forcing 9our will on themL
Chalmers By loving the people, and so governing the nation, it is possible to be unknown.
Chan 7an 9ou love the people and govern the state without !nowledge
(cunning)L
Chang can you love the people and govern the state and do so without interference?
Chen Can one govern the nation with all the right actions and really love the people? Can
one always make a decision with the right mind?
Chen E.M. n loving the people and governing the state, Can you practice non-action?
ChengHong n loving your people and governing your state, Can you be without preconception?
ChengLin When the ruler truly loves the people, how can he fail to accomplish things!
Chou Can you love the people and govern the state by non-action?
Cleary Aoving the people, governing the nation, can 9ou :e uncontrivedL
Conche
Correa By loving people as though you were administering to them, can you be able to not
expect to understand them?
Crowley (n his dealing with individuals and with societ9, let him move without lust
of result
DerekLin n loving the people and ruling the nation Can one be without manipulation? /n
caring for the people and governing a nation, can you administer without resorting to manipulative
tricks?
Duyvendak n loving the people and ruling a state, can you be without action? /En aimant le
peuple et en gouvernant l'tat, peux-tu tre sans action ?
Edwin
Eiichi Caring of all people and ruling the country, Can you be in non-action?
Evola Nei rapporti con gli altri e reggendo lo Stato Seguire il non-agire./ l sentimento di
reciprocit a base della societ ne porta l'autordinamento
Gauthier Who governs in loveand justice is a benefactor even in mere contemplation.
Gia-Fu&Eng Loving all men and ruling the country, can you be without cleverness?
Gib-Cheng
5iles
Goddard f the perfect Sage truly loves his people and wishes to bring his state into peace and
order, he must practice wu-wei.
Golden
Gong Loving all men, rulers need no cleverness.
Gorn-Old By governing the people with love it is possible to remain unknown.
Gu f you are to love the people and govern a state, can you avoid taking active
action?
Hansen (n loving the people and ordering the state, can 9ou fail to !nowL
Haven aimer le peuple afin de pouvoir gouverner sans agir;
Henricks n loving the people and giving life to the state -can you do it without using
knowledge?
Hilmar Can you love the people and guide the country without punditry?
Hinton Can you make loving the people and ruling the nation nothing's own doing?
Ho Can you love your citizens and govern your country, selflessly and according to the
Tao?
Huang C. n loving the people and governing the state, can you practice nonaction?
Huang Tao Loving the people and governing the country, is this not inactive?
Hwang To love people and exercise government, can't this be kept from being publicly
known?
ntoppa amando e governando gli uomini poter praticare il non-agire
Jiyu Ren Can you love the people and govern the state without personal knowledge?
Kim Love the people and keep the state in peace. can you rule through no-action?
Kimura Love your people and lead your community without unbalanced action.
Kiyoashi Can you love people and lead them without imposing your will?
Kwok Can you love the people of your nation without being pulled into action?
LaFargue When ;loving the people and caring for the !ingdom,; can 9ou :e without
!nowledgeL
Larre Epargnant votre peuple En conduisant l'Etat Saurez-vous le garder loign du
savoir
Lau D. C. Can you love the people and govern the state without resorting to action?
Lauer Mnager le peuple sans intervenir.
Legge (n loving the people and ruling the state, cannot he proceed without an9
(purpose of) actionL
Li David Love the populace in governance. Can one practice laissez-faire?
Lindauer (n fondness for people, governing a nation (s the a:ilit9 to :e a:sent of
action eKualL
Lin P.J. Loving the people and governing the state, can man be without action?
LiouKiaKwai 8n aimant le peuple et en gouvernant l;tat, peu-&tu ne pa( agirL
Lynn Cherish the people and govern the state: can you do this without intelligence?
Mabry Aoving all people and leading them well, can 9ou do this without imposing
9our willL
Ma Kou Peut-on gouverner l'Etat et veiller sur le peuple Par la pratique du non-agir ?
MacHovec Can you love all the people, rule them, and remain unknown?
Mair Love the people and enliven the state, can you do so without cunning?
Matgioi [Le ciel] aime toutes choses, et commande tous [les hommes]. Mais ils n'agissent
pas tous.
Maurer n loving the people and ruling the state, Can you hold to nothing-knowing?
McCarroll While loving the people and ruling the country can you dispense with cleverness?
McDonald A. Can you love people and lead them without forcing your will on them? B.7an
9ou love the people and rule the land, 9et remain un!nownL
Merel Jurturing 9our children, 9ou :ecome impartial@
Mitchell 7an 9ou love people and lead them without imposing 9our willL
Moss
Muller Aoving the people and ruling the state: 7an 9ou avoid over+
manipulationL
Ni Hua Can you love your people and serve your state with no self-exaltation?
Nyssen
Org When it comes to looking after people and governing a state, would an ordinary
person carry out the principle of non-interference [steadfastly that he can resist the temptation
of tampering with the natural course]?
Parinetto Governa il regno amando il popolo: sei capace di non aver sapienza?
Pern[a Amando a los dems, gobernando a tu pueblo, aprende la sabidura de la no accin.
Qixuan s it without willful actions that you love and take care of your country and people?
Red Pine 7an 9ou love people and lead them without imposing 9our willL can 9ou
serve and govern without effort
Shrine of Wisdom By loving people with inner service, it is possible to remain unknown.
Stanislas S'il chrit le peuple et procure la paix au royaume, il pourra pratiquer le non-agir.
Star As you love the people and rule the state can you be free of self-interest?
Suzuki Who loves the people when administering the country will practise nonassertion.
Ta-Kao 7an 9ou love the people and govern the state :9 non+actionL
Tan Can you rule benevolently by adhering to nonaction?
Tran Cong n loving your people and governing your state, are you able to do nothing?
Trottier n loving your people and governing your state, 're "ou able to be impartial?
Waley Can you love the people and rule the land, Yet remain unknown?
Walker 7an 9ou love the people and govern them without conniving and
manipulatingL
Wa9ism (n loving and leading the people, can 9ou do it without imposing 9our
willL 7an 9ou deal with the most vital matters :9 letting events ta!e their courseL [On
non-interference see also ch 2, 3, 29, 37, 38, 47, 48, 57, 64]
Wei Henry n loving the people and ruling the state, can "ou practice non-interference?
Wieger %s for love of the people and an2iet9 for the state, limit 9ourself to non+
action / 8n fait d;amour du peuple et de sollicitude pour l;Ttat, se :orner ne pas
agir
Wilhelm Kannst du die Menschen lieben und den Staat lenken, da du ohne Wissen
bleibst?/ Peu2+tu aimer les hommes et gouverner l;tat, tout en restant dTnuT de savoir
L/ Can you love people and govern the state and remain without knowledge?/Sabras amar a
los hombres " !obernar el estado sin acumular conocimiento?
Wing R.L n loving people and leading the organization, can you take no action?
World 6emaining centered in oneness and leading others, can 9ou avoid
manifesting arroganceL
Wu John (n loving 9our people and governing 9our state, %re 9ou a:le to dispense
with clevernessL
Wu Yi To love the people and govern the state, can you be without knowledge?
Yang To love your people and govern your country, can you practice wuwei?
Yutang (n loving the people and governing the !ingdom, 7an 9ou rule without
interferenceL
Zhang Can you govern without imposing your will?
Zi-chang By loving the people and serving the country, one should not interfere.
Capitolul 67 Era0a N/ Chapter 67 'entence N
,*1 #$%&, tian mTn !ai hT,
,*,* 'LS nTng wTi? c[ hULS
6am Portile 7erului se deschid si se inchid@ la fel si (nteleptul infZptuieste
potrivit impreQurZrilor si rZmcne in repaus
Hin-shun Portile lumii se deschid si se inchid, dacZ pZstrZm linistea jkrk ~njk
hrpjskzrgf n kpjskzrgf ojn ghyeztmlnn gohphqgrsnf
Mirahorian (%tunci cand) la^i portile :atante Odeschiderile energeticeP ale 7erului sZ
se deschidZ ^i sZ se YnchidZ/ 8^ti tu capa:il sa intri in starea de a face asta fZrZ a
interveni OPZstrcndu+ti pasivitatea, feminitatea, receptivitatea, atentia impartialZ@ non+
participarea@ golul@ vidul@ a:sor:ind totul Yn mod impartial@ poti sZ con^tientizezi
procesul respirator fZrZ a+l modificaP,/
Ad & Lomb Can you open and close The gate of heaven Without clinging to earth?
%ttilio aprendosi e chiudendosi le porte del cielo essere passivo come femmina
Bachofen (n Zeiten des 5lc!s und in Zeiten des Inglc!s umhegt er es mtterlich(n
times of happiness and in times of traged9 4e guards it motherl9 8n ces temps de
:onheur et l;TpoKue de la tragTdie il garde maternelle In >remuri de !ericire i 2n
>remuri de tragedie el pa0e(te in mod matern8
Bec! 7an 9ou pla9 the role of the female in opening and closing the doors of
heavenL
Blackney 7an 9ou :e li!e a female, and passivel9 open and shut heaven;s gatesL
Bruno no vaivm da porta do cu atuar qual me-pssaro!
Bynner 7an 9ou, mating with heaven, Serve as the female partL
Byrn When 4eaven gives and ta!es awa9 can 9ou :e content with the
outcomeL
Chalmers n opening and shutting the heavenly doors (mouth, nostrils, etc.) it is possible to have
no creaking.
Chan 7an 9ou pla9 the role of the female in the opening and closing of the gates
of 4eavenL
Chang Can you enter and leave the realm of non-being and let these actions take place by
themselves?
Chen Can one empty the mind and fill it
Chen E.M. n opening and closing heaven's gate(t'ien men), Can you be the female(tz'u)?
ChengHong n opening and closing the gate of Heaven, Can you behave like a female?
ChengLin When the sensual organs are properly used, how can one fail to have strength!
Chou Can you open and close the gates of nature as a woman can?
Cleary %s the gate of heaven opens and closes, can 9ou :e impassiveL
Correa By letting your spiritual gateway open and close, can you act with femininity?
Crowley (n the management of his :reath, let him :e li!e the mother+:ird(ie,
:rooding li!e the Spirit, Kuiet, without effort)
DerekLin n the heavenly gate's opening and closing Can one hold to the feminine principle?/
When the gateway to the soul opens, the mind is in motion; when it closes, the mind at rest. n the
opening and closing of this gateway, can you grasp the yin principle of serenity and quietude?
Duyvendak n opening and closing the natural gates, can you be like a hen? /En ouvrant et
fermant les portes naturelles, peux-tu tre une poule ?
Edwin
Eiichi As the gate of heaven opens and closes, Can you act a female?
Evola L'instabilit (mutevolezza) della sorte (l'aprirsi e chiudersi della Porta del Cielo)
Valga a sviluppare la ricettivit dell'anima (= la virt del femminile)/ L'instabilit della sorte forma la
recettivit dello spirito
Gauthier He is fearlessshould even the heavens come down.
Gia-Fu&Eng Opening and closing the gates of heaven, can you play the role of woman?
Gib-Cheng
Goddard f in our practice of concentration our heavenly eye is suddenly opened and we gain
enlightenment thenceforth we shall be free from lust and greed.
Golden
Gong Opening and closing the gate of heaven, cannot go without female.
Gorn-Old By continual use of the Gates of Heaven it is possible to preserve them from rust.
Gu When the door of heaven opens or closes, can you remain inactive as a female?
Hansen (n opening and closing the heavenl9 channel, can 9ou fail to :e femaleL
Haven que les Portes du Ciel s'ouvrent ou se ferment, pouvoir tre comme la femelle;
Henricks n opening and closing the gates of heaven can you play the part of the female?
Hilmar When Heaven's Gate opens and closes - can you act in a female-passive way?
Hinton Can you be female opening and closing heaven's gate?
Ho f you were asked to guard the gate of heaven, would you be totally impartial?
Huang C. n opening and closing the heavenly gate, can you play the feminine?
Huang Tao Opening and closing the gate of heaven, is this not the female?
Hwang Cannot your mouths, eyes, and ears, the gate of heaven remain soft when opening
and closing as females usually do?
ntoppa aprendosi e chiudendosi le porte del cielo essere passivo come femmina
Jiyu Ren Can you recoil to take the feminine position in the course of nature's opposition and
change?
Kim As the gate of heaven opens and closes, can you play the female part?
Kimura Be receptive as a gentle female in the rhythmic intercourse of the kosmos.
Kiyoashi Can you deal with the most vital matters by letting events take their course?
Kwok Can you turn yourself around and let her rise up over you?
LaFargue When ;the /oors of 4eaven open and shut,; can 9ou remain <eminineL
Larre Devant la Porte du Ciel Qui s'ouvre et se referme Saurez-vous loigner la femelle
Lau D. C. Are you capable of keeping to the role of the female?
Lauer Rester serein, comme la femme, lorsque s'ouvrent et se referment les portes de
l'existence.
Legge (n the opening and shutting of his gates of heaven, cannot he do so as a
female :irdL
Li David Open and close the cosmic portal. Can one assume the feminine role?
Lindauer (n opening and closing the gate of heavens (s the a:ilit9 to :e a:sent of
femaleness eKualL
Lin P.J. Opening and closing the gate of heaven, can it not be the female?
LiouKia-Kwai 8n ouvrant et en fermant les portes du ciel, peu2+tu Qouer le rle
fTmininL
Lynn The gateway of heaven, whether it is to be open or shut: can you play the female?
Mabry When 4eaven gives and ta!es awa9, can 9ou :e content to Qust let things
come or goL
Ma Kou Lorsque les portes du vide (portes du ciel, invisibles, par o entrent et sortent les
existences) S'ouvrent et se ferment Sait-on demeurer passif telle la femme ?
MacHovec And do so without interference?
Mair Open and close the gate of heaven, can you play the part of the female?
Matgioi La porte du ciel s'ouvre et se ferme : [le ciel] alors les prouve.
Maurer n opening and closing heaven's gate, Can you act like a mother bird?
McCarroll While opening and closing the gates of heaven can you be like a mother bird?
McDonald A. When Heaven gives and takes away can you be content with the outcome?B.7an
9ou in opening and shutting the heavenl9 gates, ever pla9 the feminine partL
Merel Hpening 9our heart, 9ou :ecome accepted@
Mitchell 7an 9ou deal with the most vital matters :9 letting events ta!e their
courseL
Moss
Muller (n opening and closing the gate of 4eaven: 7an 9ou :e the femaleL
Ni Hua As life's gate opens and closes in the performance of birth and death, can you
maintain the receptive, feminine principle when yin and yang are changing?
Nyssen
Org When the portal of heaven (passage which leads directly to truth) opens and closes,
would an ordinary person be as sensitive (perceptive) and unassuming (objective) as females?
Parinetto All'aprirsi e al chiudersi della porta del Cielo sei capace d'esserfemmina?
Pern[a Puedes abrir y cerrar las puertas del cielo como una mujer?
Qixuan s it without any dark corner that you sense what is happening in the world?
Red Pine 7an 9ou :e the female at 4eaven;s 5ate
Shrine of Wisdom (1924) By going in and out of the Gates of Heaven, it is possible to become
as the Mother-bird. ("The Mother-Bird is Fenghwang, the Phoenix Bird of mystical Resurrection.")
Stanislas S'il laisse les portes du ciel s'ouvrir et se fermer, il pourra tre comme la femelle
(c'est--dire rester au repos).
Star As the gates of Heaven open and close can you remain steadfast as the mother
bird who sits on her nest?
Suzuki Opening and closing the gates of heaven, he will be like a mother-bird;
Ta-Kao 7an 9ou open and shut the gates of nature li!e a femaleL
Tan n watching everything evolve and change, are you able to maintain quietude (a
typical female trait)?
Tran Cong n the opening and shutting of heaven's gate, are you able to play the feminine
part?
Trottier n opening and shutting of heaven's gate(your heart), you become accepted.
Waley Can you in opening and shutting the heavenly gates play always the female part?
Walker 7an 9ou :ear heaven;s children in all that 9ou do and areL
Wa9ism 7an 9ou practice non+interferenceL When the 5ate of 4eaven opens
and closes, can 9ou pla9 the part of the <emaleL
Wei Henry When the heavenly gate opens and closes, can you play the part of the female?
Wieger Aet the gates of heaven open and close, without wishing to do
something, without interfering 8 Aaisser les portes du ciel s;ouvrir et se fermer, sans
vouloir produire soi+mme, sans s;ingTrer
Wilhelm Kannst du, wenn des Himmels Pfosten sich ffnen und schlieen, wie eine Henne
sein?/ Peu2+tu, lorsKue s;ouvrent et se ferment les Portes du 7iel, rester passif comme
la femelle L/Can you be like a hen when the gates of the heavens open and close ?
Sabras ser como una !allina cuando las puertas del $ielo se abren " se cierran ?
Wing R.L n opening and closing the gateway to nature, can you not weaken?
World 8ntering and e2iting the gates of manifestations, can 9ou harmonize with
(nfinit9L
Wu John (n the opening and shutting of heaven;s gate, %re 9ou a:le to pla9 the
feminine partL
Wu Yi To open and close the heavenly gates, can you be the female?
Yang To control your desires, can you be as humble as a female?
Yutang (n opening and shutting the 5ate of 4eaven, 7an 9ou pla9 the part of the
<emaleL
Zhang Can you be moderate in daily business?
Zi-chang f one's mind is indecisive, one should make it inactive.
Capitolul 67 Era0a O/ Chapter 67 'entence O
,*,, ()*+, m[ng :Fi sW dF,
,*,) ,LS nTng wR zhG hULS
6am ScZldat in luminZ, el va putea pZrea nestiutor
Hin-shun 7unoasterea acestui adevZr face posi:ilZ nonactiunea lklnm rhq
ngrnl tmekmr sh~hxl~ lmtmflnm
Mirahorian (%tunci )realizezi mintea iluminatZ care Yntelege ^i penetreazZ totul OfZrZ
sZ utilizeze procesele mintii profane@ ^tie ^i YnfZptuie^te totul nemiQlocit, rZmcncnd Yn
repaus a:solut@ mintea iluminatZ este ca si "ao omniprezentZ, YnrZdZcinatZ Yn
parado2ala 'actiune fZrZ actiune' (Wei+Wu+Wei)P,/ 8^ti tu capa:il sa intri in starea de a
realiza asta fZrZ sZ apelezi la cunoa^terea miQlocitZ O ,wR zhG fZrZ sZ folose^ti
mintea, simtirea, ratiunea ^i memoria/YnvZtarea, ci doar ancorarea in prezenta in
acum si aici P/
Ad & Lomb Can you brighten The four directions Without action?
%ttilio comprendendo ogni cosa nelle Kuattro direzioni rinunciare alla
conoscenza
Bachofen #er (ich um echte Ein(icht mjht1 bedar! Yeine( #i((en(/ Cine
caut" ade>"rata re>elatie1 nu are ne>oie de cunotine/ #ho (tri>e( !or real
in(ight1 doe(not need Ynowledge /%ui a(pire une rLelle re>elation1 n^a pa(
be(oin de connai((ance(8
Bec!T 7an 9ou understand all and penetrate all without using the mindL
Blackney 7an 9ou !eep clear in 9our mind the four Kuarters of earth and not
interfereL
Bruno ser iluminado nos quatro quadrantes sem ter saber!
Bynner 7an 9our learned head ta!e leaven <rom the wisdom in 9our heartL
Byrn When 9ou understand all things can 9ou step :ac! from 9our own
understandingL
Chalmers One may be bright and transparent on all sides, and yet be unknown.
Chan 7an 9ou understand all and penetrate all without ta!ing an9 actionL
Chang Can the clear illumination radiate to all directions without your having knowledge of it?
Chen The brightness of wisdom and learn to step back from this knowledge?
Chen E.M. n being enlightened (ming) and comprehending all, Can you do it without
knowledge?
ChengHong n comprehending and penetrating the truth, Can you be mindful of taking no action
against Tao?
ChengLin When the intellectual faculties are properly employed, how can one fail to have
understanding!
Chou Can you be enlightened and aware and penetrate to the depths of everything,
without knowledge?
Cleary %s understanding reaches ever9where, can 9ou :e innocentL
Conche
Correa By seeing clearly in every direction you might travel, can you still realize that you
know very little?
Crowley Aet his intelligence(Binah) comprehend ever9 Kuarter@ :ut let his
!nowledge(/aath) cease(4e must a:sor: (or understand) ever9thing without
conscious !nowledge, which is a shoc!, impl9ing dualit9, li!e flint and steel, while
understanding is li!e a sponge, or even li!e ocean a:sor:ing rivers)
DerekLin n understanding clearly all directions Can one be without intellectuality?/ n
approaching a true understanding that reaches out in all directions and encompasses all corners
of the world, can you let go of the false knowledge gained through rationalization and intellectual
sophistry?
Duyvendak n penetrating the four quarters with your intelligence, can you be without
knowledge? /En comprenant tout ce qui t'entoure, peux-tu te passer de connaissance ?
Edwin
Eiichi Having nsight and opening to all things, Can you be ignorant?
Evola Con la visione essenziale che abbraccia ogni aspetto (le quattro dimensioni)
Eliminare il sapere (discorsivo) (=sembrare ignorante)./ La visione che penetra le cose porta
all'inutilit del sapere [discorsivo].
Gauthier Who has insight in the depths of Times,may have not knowledge, yet supreme
wisdom.
Gia-Fu&Eng Understanding and being open to all things, are you able to do nothing?
Gib-Cheng
5iles (f a man is clear+headed and intelligent, can he :e without !nowledgeL
Goddard f we attain transcendental intelligence, our minds penetrating into every corner and into
everything, then our minds will lose their self-consciousness.
Golden
Gong Understanding all things, can you still do nothing?
Gorn-Old By transparency on all sides it is possible to remain unrecognized
Gu When your power of perception penetrates every corner, are you capable of
knowing nothing?
Hansen (n discerning all within the four directions, can 9ou fail to deem+actL
Haven tant inond de lumire de tous cots, pouvoir tre ignorant;
Henricks n understanding all within the four reaches -can you do it without using knowledge?
Hilmar Can you get a clear and comprehensive understanding without punditry?
Hinton Can you fathom earth's four distances with radiant wisdom and know nothing?
Ho Can you understand the four dimensions of the universe, and be free from self-
guided reasoning?
Huang C. n keeping clear-sighted and all-perceptive, can you refrain from using craft?
Huang Tao Comprehending the four corners of the world, is this not knowledge?
Hwang When you understand the truth and fully discern them, do you not depend on
acting (ithout the intent to control fate?
ntoppa comprendendo ogni cosa nelle quattro direzioni rinunciare alla conoscenza
Jiyu Ren Can you perceive all and comprehend all without taking any action?
Kim As bright light reaches all four directions, can you remain unknowing?
Kimura Remain in the state of not-knowing while achieving knowledge in all fields.
Kiyoashi $an "ou step bac% from "our o(n mind and thus understand all thin!s?
Kwok The world spans out in four directions - and can you be as embracing?
LaFargue When ;7larit9 and :areness penetrate ever9where,; can 9ou remain not
doingL
Larre Candeur illumination A l'efficace universelle Saurez-vous vous tenir au non agir
Lau D. C. When your discernment penetrates the four quarters are you capable of not
knowing anything?
Lauer Garder son ignorance et voir les choses dans leur lumire.
Legge While his intelligence reaches in ever9 direction, cannot he (appear to) :e
without !nowledgeL
Li David Discern and deliberate. Can one be ignorant?
Lindauer (n seeing clearl9 all four reaches (s the a:ilit9 to :e a:sent from
!nowledge eKualL
Lin P.J. Discerning and understanding the four corners, can man do so without knowledge?
Liou Kia-Kwai En comprenant tout ce +ui (e trou>e entre le( +uatre coin( du
monde1
peu-&tu te pa((er de toute connai((ance
Lynn Your bright understanding casts its light over the four quarters: can you stay free of
conscious effort?
Mabry %nd even when 9ou understand all things, can 9ou simpl9 allow 9ourself to
:eL
Ma Kou Pntrer les quatre directions Sans en rien savoir ?
MacHovec Can you play the same role always?
Mair Reach out with clarity in all directions, can you refrain from action?
Matgioi S'il voient clair des quatre cts, pourtant ils ne distinguent pas encore.
Maurer While seeing clearly in the four directions, Can you hold to nothing-doing?
McCarroll While penetrating the four Kuarters with 9our insight can 9ou remain
simpleL
Dc/onaldT % When 9ou understand all things can 9ou step :ac! from 9our own
understandingL B7an 9our mind penetrate ever9 corner of the land, :ut 9ou 9ourself
never interfereL 7an 9ou renounce the grosser mind for comprehending all inside
!nowledgeL
Merel %ccepting the world, 9ou em:race the Wa9
Mitchell 7an 9ou step :ac! from 9ou own mind and thus understand all thingsL
Moss
Muller In illuminating the whole uni>er(eT Can you be !ree o! rationality
Muller
Ni Hua After achieving the crystal clear mind, can you remain detached and innocent?
Nyssen
Org f a person's knowledge is encyclopedic and comprehensive, would he still maintain
his modesty and recognize that he still has a great deal more to learn [about the boundless world
of knowledge]?
Parinetto Luminoso e comprensivo penetra ovunque: sei capace di non agire?
Pern[a Conocindolo todo, procede como si nada supieras.
Qixuan s it without misguiding knowledge that you understand the whole world?
Red Pine 7an 9ou light up the world without !nowledge
Shrine of Wisdom By pure transparency in all directions it is possible to know and yet remain
unknown.
Stanislas Si ses lumires pntrent en tous lieux, il pourra paratre ignorant.
Star As your wisdom reaches he four corners of the world can you keep the innocence
of a beginner?
Suzuki bright, and white, and penetrating the four quarters, he will be
unsophisticated.
Ta-Kao 7an 9ou :ecome enlightened and penetrate ever9where without
!nowledgeL
Tan Can you learn intuitively rather than analytically?
Tran Cong Enlightened and seeing far into all directions, can you at the same time know
nothing?
Trottier Enlightened and seeing far into all directions, Can you at the same time remain not
involved and not interfere?
Waley Can your mind penetrate every corner of the land, But you yourself never interfere?
Walker 7an 9ou give the wisdom of 9our heart precedence over the learning of
9our headL
Wa9ismT 7an 9ou step :ac! from 9our own mind and thus understand all thingsL
When 9our light shines forth, can 9ou ignore it with eKuanimit9L
Wei Henry When your light shines forth in all directions, can you ignore it with perfect
equanimity?
Wieger Vnow all, :e informed on ever9thing, and for all that remain indifferent, as
if 9ou !new nothing < "out savoir, tre informT de tout, et pourtant rester indiffTrent
comme si on ne savait rien
Wilhelm Kannst du mit deiner inneren Klarheit und Reinheit alles durchdringen, ohne des
Handelns zu bedrfen?/ Peu2+tu tout pTnTtrer de ta clartT et de ta puretT intTrieures
sans avoir :esoin d;agir L/Can you penetrate/permeate everything with your inner clarity and
purity without need for action?/Sabras penetrarlo todo con tu claridad y pureza interior sin
recurrir a la accin?
Wing R.L n seeing clearly in all directions, can you be without knowledge?
World 6ealizing 9our oneness with (nfinit9, can 9ou flow in harmon9 with (t :9
indifferentl9 allowing things to come and goL
Wu John 8nlightened and seeing far into all directions, 7an 9ou at the same time
remain detached and non+activeL
Wu Yi To understand all things in the four directions, can you be in non-action?
Yang To understand everything, can you stay without knowledge?
Yutang (n comprehending all !nowledge, 7an 9ou renounce the mindL
Zhang Can you keep open mind when learning?
Zi-chang By thoroughly understanding all angles, one can discard dogmatism.
Capitolul 67 Era0a P/ Chapter 67 'entence P
,*,$ -., /., shng zhG, ch zhG,
,*,? -012, shng Tr : 9u,
,*,- wTi Tr : shW, 013,
,*,> chang Tr : zEi, 4015,
,*,. shW wi- 2uFn dT 67;
6am 8l creeazZ toate fiintele si le hrZneste Ae creeazZ si nu se poartZ cu
ele ca un stZpcn <ace :ine fZrZ speranta rZsplatei /omneste asupra poporului fZrZ
sZ+l guverneze %ceasta este virtutea adanca
Hin-shun % na^te fiintele ^i a le educa, a crea ^i a nu poseda ceea ce a fost creat,
a fZuri ^i a nu folosi ceea ce s+a fZurit, atunci cand e^ti mai mare printre ceilalti, sZ nu
te socotesti stapcnitor+"oate acestea sunt cel mai adcnc "e(de) hxtkr{ OgumgrskP
n shgonrskr{ OniP, ghtkskr{ n lm hyektkr{ Orm~, wrh ghtklhP, rshjnr{ n lm
shgohe{hskr{gf Orm~, wrh gtmeklhP, yutuwn grkjvn~ gjmtn tju}ni, lm gwnrkr{
gmyf sekgrmenlh~ sgm rh lkskmrgf }euyhwkqvn~ t
Mirahorian /Z viatZ (infZptuirilor ^i fZpturilor) ^i le ingriQeste(le hrZne^te si dezvoltZ
cu hrana spiritualZ),/ Ae creazZ, dar fZrZ sZ ^i le YnsuseascZ (fZrZ sZ posede ca un
stZpcn fructele actiunilor sale), %ctioneazZ dar fZrZ sZ se :izuie pe aceste infaptuiri
O fZrZ a^teptZri ^i e2pectatii, fZrZ sperantZ de rZsplatZ, nu se Yncrede in infaptuiri si nu
este afectat de succes ori esec@ trZie^te Yn prezent+acum ^i aici+ iar nu Yn
trecut(regrete) ori in viitor (e2pectatii, dorinte, sperante, control, efecte, rezultate,
o:tinerea de faimZ, glorie, avere)@ este pZrZsitZ intemeierea pe spriQinul ilegitim
reprezentat de viitor (controlul lumii efectelor, fructelor, infaptuirilor) pt a realiza
ancorarea in prezentZ(acum ^i aici)P,/ i permanent conduce Oeste lider al poporului,
organismuluiP, dar fZrZ sZ+l comandeOtiranizeze, constrcngZ, mZcelZreascZ@ fZrZ sZ se
considere stZpcn@ favorizeaza armonia ^i impiedica anarhia (maladia) fZrZ sZ+l
domine@ guvernarea organismului social este un efect al revolutiei interioare in
autoguvernareP,/ /e aceea aceasta se nume^te Puterea interioarZ profundZ O
2uFn dT desemneaza puterea adcncZ ^i misterioasZ sau 3irtutea DisticZ ^i se referZ
la capacitatea de actiune directZP /
Ad & Lomb Give birth and cultivate. Give birth and do not possess. Act without dependence.
Excel but do not rule. This is called the dark Te.
%ttilio produrre e lasciar crescere@ produrre e non appropriarsi@ far crescere
senza dominare Kuesta la via misteriosa
Bachofen 69. Hegen und pflegen, 70. Werte schaffen und nichts behalten, 71. wirken und der
Werke nicht achten, 72. fhren und doch nicht herrschen: Das erstrebt der Zielwille unseres
Lebens. 69 donner la vie, l'entretenir, 70 Crer de la valeur et non gard, 71 produire mais ne pas
s'approprier, , 72 diriger sans dominer: L'effort de la volont de notre objectif de vie..
69 Generating and nourishing 70 Creating value and not kept, 71 produce and not appropriate,
72 lead but not dominate: the striving of the will of our life goal.
69 genereaza si intretine, 70 Creaza valoare dar nu o [ine, 71 produce fara sa-i insuseasca, 72
guverneaza, dar nu domina: lupta vointei pt scopul vietii noastre.
Beck "o give :irth and to nourish, to give :irth without ta!ing possession, to act
without o:ligation, to lead without dominating + this is m9stical power
Blackney uic!en them, feed them@ uic!en :ut do not possess them %ct and :e
independent@ Be the chief :ut never the lord: "his descri:es the m9stic virtue
Bruno gerar e criar, gerar sem possuir, atuar sem depender, presidir sem controlar; isto diz-se
virtude mstica
Bynner (f 9ou can :ear issue and nourish its growing (f 9ou can guide without
claim or strife, (f 9ou can sta9 in the lead of men without their !nowing, =ou are at the
core of life
Byrn 5iving :irth and nourishing, ma!ing without possessing, e2pecting
nothing in return "o grow, 9et not to control: "his is the m9sterious virtue
Chalmers To produce and to nourish, to produce and have not, to act and expect not, to enlarge
and cut not off, this is called sublime virtue.
Chan "o produce things and to rear them, "o produce, :ut not to ta!e
possession of them, "o act, :ut not to rel9 on one;s own a:ilit9, "o lead them, :ut not
to master them + "his is called profound and secret virtue
Chang cultivate it, and nourish it, produce it, but do not possess it, labor on it, but do not
depend on it, lead it, but do not manage it. this is called the mystic attainment.
Chen Can one give life and grow life and yet claim no possession?
Can one supervise and benefit others, yet exercise no authority and rely on no pride?
This is what is called the mysterious virtue.
Chen E.M. To give birth, to nurture, To give birth yet not to claim possession (yu), To act (wei) yet not
to hold on to, To grow (chang) yet not to lord over (tsai), This is called the dark virtue (hsan te).
ChengHong n producing and in nurturing lives, you are: To produce, but not to possess;
To care for, but not to control; To lead, but not to subjugate. This is known as the profound virtue.
ChengLin The mysterious nature is that which produces, grows, lives without the desire for
ownership, gives without the wish for return, rules without claiming lordship.
Cleary Producing and developing, producing without possessing, growing
without domineering: this is called m9sterious power
Correa Encourage the growth of life and nourish it. Encourage life, but realize you'll never
possess it. t increases, and yet you won't regulate it. This is known as mysterious De.
Crowley 4ere is the D9ster9 of 3irtue(Hf the "ao and of him that hath it 3irtue
++ the "eh) (t createth all and nourisheth all@ 9et it doth not adhere to them@ it
operateth all, :ut !noweth not of it, nor proclaimeth it@ it directeth all, :ut without
conscious control
DerekLin Bearing it, rearing it; Bearing without possession; Achieving without arrogance;
Raising without domination; This is called the mystic virtue/ The Tao gives birth to everything and
nurtures everything, but does so without becoming possessive. Creation is full of wondrous and
marvelous works of nature. The Tao is the force behind them, and yet does not become
presumptuous in such achievements. t gives life every chance to develop and thrive, and yet does
not become domineering or controlling because of that We call this attribute the mystic virtue.
Duyvendak Produire et nourrir, produire mais ne pas s'approprier, agir mais n'en tirer aucune
assurance, faire crotre mais ne pas diriger, c'est l la vertu secrte. Fraza plasata in capitolul 51
de acest autor.
Eiichi Generating and nourishing the Ten Thousand Things, Giving birth to and yet being
not possessive of them, Accomplishing and yet not boasting, Leading and yet not dominating,
This is the Primal Virtue of the sage.
Evola Per raggiungere lo sviluppo: Creare senza possedere Agire senza appropriarsi
Elevarsi senza forzare. Questa la Via/Per attuare lo sviluppo: creare senza mantenere, agire
senza profittare, elevarsi senza dominare. Questa la Via
Gauthier To work and conserve, to workwithout greed for possessions, To work and let
others use the produce,To encourage and not dominate, That call deep virtue.
Gia-Fu&Eng Giving birth and nourishing, bearing yet not possessing, working yet not taking
credit, leading yet not dominating, this is the primal virtue.
Gib-Cheng
5iles Production without possession, action without selfassertion, development without
domination this is its mysterious operation.
Goddard A father begets children and sustains them while they are growing, nevertheless his
children are not to be considered as his personal property, nor is his care of them to be done
for any hope of reward, nor should his parental authority continue after they have reached
manhood. This is the profoundest virtue of TAO.
Golden
Gong Creates, maintains. Bearing yet not possessing, Working yet not taking credit,
Leading yet not dominating, The Primal Virtue.
Gorn-Old To bring forth and preserve, to produce without possessing, to act without hope of
reward, and to expand without waste, this is the supreme virtue.
Gu Giving all things life and propagation without claiming to be their owner,
benefiting them without claiming to be their benefactor, and being their head without ruling them,
all these are called the most intrinsic teh(virtue).
Hansen 5enerate it, nourish it: 5enerate it and not ;e2ist; it /eem:act and not
rel9 on an9thing Become ;elder; and not rule "hese are called ;profound virtuosities;
Haven donner la vie, l'entretenir, produire sans s'approprier; agir sans rien escompter;
diriger sans asservir. Telle est la Vertu merveilleuse.
Henricks Give birth to them and nourish them. Give birth to them but don't try to own them;
Help them to grow but don't rule them. This is called profound virtue.
Hilmar Let thrive and prosper, produce, yet do not take in possession; act, yet do not
dominate; lead, yet do not command this is called deep nner Power.
Hinton Give birth and nurture. Give birth without possessing and foster without
dominating: this is called dark-enigma integrity.
Ho To give birth to life, and to nurture it, yet claiming no ownership; to act, yet without
being arrogant, to bring up life, yet not determining its destiny: that is the mystical virtue.
Huang C. Generate them; rear them. Generate without possessing; lead without dominating
-this is called deep and remote virtue.
Huang Tao Begetting and nourishing, begetting but not possessing, enhancing but not
dominating. this is mysterious action.
Hwang The one which gives all things' lives, and thus rears them, gives the lives, but does
not claim ownership; it works laboriously for them, but does not expect reward in return.
even when they are fully grown up, it does not dominate them.
shall say this really can be regarded as the mystic virtue.
ntoppa produrre e lasciar crescere produrre e non appropriarsi far crescere senza dominare
questa la via misteriosa
Jiyu Ren To let all things grow and increase, to beget all things, but not to take possession of
them, to advance them, but not to take credit for doing so, to be leader but not master of them, -
this is the most profound de (te, or virtue).
Kim To give people life and nurture them; to give them life, without possessing them;
to rule them, without depending on them; to lead them, without directing them -
this is called the mysterious te.
Kimura This is the spiritual virtue of the kosmos: birthing life without possessing,
nurturing life without expecting, rearing life without dominating.
Kiyoashi Giving birth and nourishing, having without possessing, acting with no expectations,
leading and not trying to control: this is the supreme virtue.
Kwok Birthing, nurturing and sustaining: the tao does this unceasingly ...
it gives without holding on to what it's made, it gives everything essence, without reward it knows,
without flaunting it it is serene, beyond desiring- and this is its virtue and its source.
LaFargue Produce and nourish Produce :ut don;t possess@ wor! :ut don;t rel9 on
this@ preside :ut don;t rule "his is m9sterious "e
Larre Laisser tre Laisser crotre Laisser tre ne pas accaparer; Entretenir ne pas
assujettir Prsider la vie ne pas faire mourir; C'est cela la Vertu originelle
Lau D. C. t gives them life and rears them. it gives them life yet claims no possession;
it benefits them yet exacts no gratitude; it is the steward yet exercises no authority.
such is called the mysterious virtue.
Lauer Donner la vie et la protger. Produire sans s'approprier. Agir sans rien attendre.
Diriger sans dominer. Tel est le chemin de la mystrieuse perfection.
Legge ("he "ao) produces (all things) and nourishes them@ it produces them and
does not claim them as its own@ it does all, and 9et does not :oast of it@ it presides
over all, and 9et does not control them "his is what is called ;"he m9sterious ualit9;
(of the "ao)
harmon9
Li David Cultivate, rear. Cultivate, but possess not; Provide, but claim not; nurture, but
dominate not. This is the profoundest virtue.
Lindauer Be giving :irth, :e nourishing5iving :irth 9et without possessing %cting
9et without sustaining 5rowing 9et without directing (s appropriatel9 called insightful
ideal
Lin P.J. To produce and to raise; to produce without possessing; to act without asserting; to
develop without controlling; this is called the profound virtue.
LiouKia-Kwai Produire et entretenir, produire sans s'approprier, agir sans rien attendre, guider
sans contraindre, Voil la vertu primordiale.[Uneori lipseste aceasta parte care e pusa in cap 51]
Lynn He gives them life and nurtures them. He gives them life, yet he possesses them not.
He acts, yet does not make them dependent. He matures them, yet he is not their steward.
This we call mysterious virtue.
Mabry "o give :irth and nourish, "o ma!e and not own, "o act :ut not e2pect
something in return, "o grow, 9et not demand this of others, "his is the virtue of
D9ster9
Ma Kou Crer et dvelopper, Produire sans possder, Agir sans retenir, Multiplier sans
contraindre, Ceci se nomme vertu mystrieuse.
MacHovec Give birth; provide nourishment; do this without being possessive. Give help without
obligation. Lead without dominating. This is the Mystic Virtue (Teh).
Mair t gives birth to them and nurtures them, it gives birth to them but does not possess
them, it rears them but does not control them.This is called "mysterious integrity."
Matgioi Ceux qui naissent rassemblent dj [les mrites des pres]. ls veulent engendrer, et
ne peuvent. ls travaillent, mais ne produisent pas. ls [veulent] agrandir, mais [n'ont] rien de neuf
[ ajouter ce qui est]. Voil donc une vertu imparfaite.
Maurer Rear the people, Feed the people. Rear them but don't own them.
Work but don't claim; Lead but don't butcher. Call this inward virtue.
McCarroll Help the people live! Nourish the people! Help them live yet lay no claim to them.
Benefit them yet seek no gratitude. Guide them yet do not control them.
This is called the hidden Virtue.
McDonald A. Giving birth and nourishing, making without possessing, expecting nothing in
return. To grow, yet not to control: This is the mysterious virtue. B. Produce things and rear
well, :ut never la9 claims to such things + control them, never lean upon them 6el9
on some innate a:ilit9 to act well Be a sort of master among others, Qust refrain from
mismanaging 4ere is found the essence of dao might, its deep, m9stic virtue
Merel Bearing and nurturing, 7reating :ut not owning, 5iving without
demanding, "his is
Mitchell 5iving :irth and nourishing, having without possessing, acting with no
e2pectations, leading and not tr9ing to control: this is the supreme virtue
Moss
Muller 5ive :irth to it and nourish it Produce it :ut don;t possess it <ct without
e-pectation8 82cel, :ut don;t ta!e charge "his is called D9sterious 3irtue
Muller
Ni Hua Give birth to and nourish all things without desiring to possess them.
give of yourself, without expecting something in return. assist people, but do not attempt to control
them. this is how to realize the deep virtue of the universe.
Org f an individual fulfills any of the following pursuits: helping [creatures] to survive
and to raise them [to relish their potentialities]; sustaining [their fulfillment] without being
possessive; accomplishing [good] deeds without claiming credit; supporting their growths without
being manipulative; this individual has thus [accomplished] the most profound te (arete).
Parinetto Fa vivere le creature e nutrile, falle vivere e non tenerle come tue,opera e non
aspettarti nulla, falle crescere e non governarle. Questa la misteriosa virt.
Pern[a Producir y cultivar, producir y no poseer, producir y no almacenar,
aumentar y no dominar. Esta es la verdad secreta.
Qixuan The metaphysical getter is one that lets be everything that is born, produces without
possessing anything surplus, achieves successes without being proud of them,
and rules well without any executive power.
Red Pine :eget things and !eep them :ut :eget without possessing !eep without
controlling this is /ar! 3irtue
Shrine of Wisdom (1924) To quicken and to give birth; To give birth and to nourish; To nourish
but not to own; To actuate but not to rule; To rule but not to excel; This is called Profound Teh.
Stanislas l produit les tres et les nourrit. l les produit et ne les regarde pas comme sa
proprit. l leur fait du bien et ne compte pas sur eux. l rgne sur eux et ne les traite pas en
matre. C'est ce qu'on appelle possder une vertu profonde.
Star Know this Primal Power that guides without forcing that serves without seeking that
brings forth and sustains life yet does not own or possess it.
Suzuki 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.
Ta-Kao
Tan Tao procreates and nourishes everything. it engenders but does not claim possession.
it achieves but does not claim credit. it lets things develop but does not exert control.
this is known as "inconspicuous virtue".
Tran Cong Rearing, feeding, rearing without claiming for its own, doing the work without claiming
doing it, raising without being master. This is mysterious virtue.
Trottier Raise your people with care! Feed your people! Raise them without saying they are
your own! Do your work without setting any value to it! Be one to be followed, not one who
commands! This is called Hidden Powers. This is true harmony.
Waley Rear them, then, feed them, Rear them, but do not lay claim to them.
Control them, but never lean upon them; Be chief among them, but do not manage them.
This is called the Mysterious Power.
Walker 5iving :irth, nourishing life, shaping things without possessing them, serving
without e2pectation of reward, leading without dominating: "hese are the profound
virtues of nature, and of nature;s :est things
Wa9ismT 5iving :irth and nourishing, having without possessing, acting with no
desire of the fruits OSee also ch ), $?, -,P, leading and not tr9ing to control: this is
called the supreme D9stic 3irtue
Wei Henry to produce things and nourish them, to produce but not to claim ownership,
to act but not to presume on the result, to lead but not to manipulate, - this is called mystic virtue.
Wieger Produce, :reed, without ta!ing an9 credit for what has :een produced,
without e2acting a return for 9our actions, without imposing 9ourself on those 9ou
govern "here 9ou have the formula for transcendent action 5 Produire, Tlever, sans
faire sien ce Ku;on a produit, sans e2iger de retour pour son action, sans s;imposer
ceu2 Ku;on gouverne 3oil la formule de l;action transcendante
Wilhelm Erzeugen und ernhren, erzeugen und nicht besitzen; wirken und nicht behalten,
mehren und nicht beherrschen: das ist geheimes LEBEN. / Produire et nourrir, crTer sans
possTder, agir sans retenir, multiplier sans dominer : c;est la 3(8 m9stTrieuse/Produce
and nurture, creating without possessing, do not hold, multiply without subjecting/do not control:
this is the secret Life/Producir " nutrir) crear sin poseer) obrar sin retener) multiplicar sin
someter) sa es la misteriosa *+,'- :
Wing R.L Produce things, cultivate things; produce but do not possess. act without expectation.
World 7an 9ou create and sustain things, and 9et remain unattached to themL
7an 9ou wor! in harmon9 with all things, without desiring ac!nowledgment for 9our
deedsL 82emplif9ing oneness, flowing in peace and harmon9, not distinguishing, not
Qudging, is the nature of (nfinit9
Wu John 6ear 9our peopleS <eed 9our peopleS 6ear them without claiming them for
9our ownS /o 9our wor! without setting an9 store :9 itS $e a leader1 not a butcherg
"his is called hidden 3irtue
Wu Yi To produce them and nourish them, to produce without possessing,
to act without taking credit, to [encourage] growth without controlling,
this is called mysterious virtue.
Yang Create and nurture but do not own, do things but do not claim credit,
Lead but do not control. These are real de.
Yutang To give birth, to nourish, to give birth without taking possession,
To act without appropriation, to be chief among men without managing them -
This is the mystic virtue.
Zhang Birth and growth are natural. Do not think birth is someone's achievements.
Do not be vainglorious for your accomplishments. Do not impede growth.
This is called the profound virtue.
Zi-chang t gives life, nourishes them.t produces all things but it does not possess them.
t provides everything for them but it does not take anything from them.
t leads them but does not lord over them. This is called the "incomprehensive virtues".
5ao 5e ChingT Chapter 67
http://wwwearl9womenmastersnet/tao/ch&,*html
7hinese (Wang Bi) + 8nglish :9
Bradford 4atcher, )**-
http://wwwhermeticainfo/Aaozi%htm
(%re) shaping a soul em:racing union Possi:le without separationL
(%re) concentrating the :reath attaining responsiveness
Possi:le (as a) new:orn childL
(%re) cleansing clearing the m9ster9s vision
Possi:le without a stainL
(%re) caring for people ruling a realm
Possi:le without interferingL
(%re) opening closing the gates of heaven
Possi:le pla9ing the womanL
(%re) clarif9ing simplif9ing the four directions
Possi:le without !nowledgeL
7reate things care for them
7reate :ut do not possess
%ct :ut do not e2pect
Aead :ut do not rule
"hese ma9 :e called m9stical powersb
<u!unaga DitsuQi 0apanese :9
http://wwwnetwaveorQp/m+!enQi/page/rousi/rousi***htm
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Yeep the peace/calm the (pol /o! human being4
thexml ghyeztkr{ mtnlgrsh/ 5rebuie (" p"(tre0e unitatea/ Doit con(e>er
l^unitL/Mu(t pre(er>e the unity
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perturbat de dorinte/ En(uite1 /il4 ne (e rL>eille pa( le dL(ir8/5hen /it4 will
not awaYen de(ire
gen gtmekr{ tui ~f}pn~, Dac" !ace duhul/(h!lul bl3nd/uor/'i nou( !ai(on(
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lumii (e de(chid i (e 2nchid1 (ub re0er>a linitii/ Sorte( du monde (^ou>rent
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"B ]] "). M., 1894.
:ladimir <ntono>1
,* (n order to maintain calm, one has to feel
Init9 with 8ver9thingO<eeling of :eing an integral part of the %:soluteP "hen one
does not develop
false egocentric desires
Hne has to refine the consciousness Aet man :ecome in this respect to a new:orn
:a:9
4e who :ecame so su:tle :ecomes free from delusionsOHnl9 through this one can
cognize "aoP
Hne has to rule the countr9 and people with
love for them and without violence
"he gate from the world of matter to the hidden
world is open when one is in calm Inderstanding
of this truth comes in non+doing
"o educate without violence, to create
without :oasting, to produce without possessing
the products, to :e older than others and
do not command them: this is the true righteousness
of the 5reat "eO(e, the higher moralit9 suggested :9 "e the 4ol9
Spirit (Brahman)SP
5he 5ao 5eh ?ing
a (hort (tudy in comparati>e religion
/*ao&50u f tran(lated by4 C8 'purgeon Medhur(t8
Subli(hed 6R7N by 5heo(ophical $ooY Concern in Chicago
http://openli:rar9org/:oo!s/HA.))$),,D/"he&"ao&"eh&Ving
CW<S5ED U8
$y (teadily di(ciplining the animal nature1 until it become( one pointed8 It i(
po((ible to
e(tabli(h the Indi>i(ible68
$y undi>ided attention to the (oul1 rendering it pa((i>e91 it i( po((ible to
become a( an in!ant
child8=
$y puri!ying the mind o! phanta(m(1C it i( po((ible to become without
!ault8N
$y per!ecting the people1 and paci!ying the empire1 it i( po((ible to pro>e
non&attachment8O
$y !unctioning on the (upra&phy(ical plane(1P it i( po((ible to be
independent o! the lower mind8Q
$y maYing intuition omni(cient1(Qa, it i( impo((ible to di(card Ynowledge8(R,
Sroducingg Vouri(hingg De>eloping1 without (el!&con(ciou(ne((g <cting1
without (eeYing
the !ruitg Srogre((ing1 without thinYing o! growthg 5hi( i( the aby(( o!
energy867
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
By steadily disciplining the animal nature, until it becomes one pointed, it is possible to establish the
Indivisible.
By undivided attention to the soul, rendering it passive, it is possible to become as an inIant child.
By puriIying the mind oI phantasms, it is possible to become without Iault.
By perIecting the people, and paciIying the empire, it is possible to prove non-attachment.
By Iunctioning on the super-physical planes, it is possible to be independent oI the lower mind.
By making intuition omniscient, it is impossible to discard knowledge.
Producing! Nourishing! Developing, without selI-consciousness! Acting, without seeking the Iruit!
Progressing, without thinking oI growth! This is the abyss oI energy.
Aong and steep the road man has to travel@ infinite the distance :etween the
animalness of the savage, !nowing no motive :ut the gratification of desire, and the
purit9 of the
Saint, whose senses center in the Hne Well might 7huang "zu sa9, '"he whole of life
is a round of incessant solicitude, its duties are never finished' Doreover, the arena
where effort will :e most successful lies in those dim and formless regions of our
wondrous selves, where a formative process is ever going on controlling the character
of the thoughts we put into words Jo language can e2press it, Aao+tzu has stated the
pro:lem as clearl9 as it can :e framed in speech
(f, however, the ascent :e difficult, the summit is glorious (n the :eginning , a
discontented, wa9ward, wilful child@ in the end, a 5od, performing all duties, 9et never
leaving the eternal home, where calm peace and Qo9 unspea!a:le reign evermore
Such the destin9, such the reward of him who fathoms perfection;s a:9ss '4e that
overcometh, ( will give to him to sit down with me in m9 throne, as ( also overcame,
and sat down with m9 <ather in his throne' (6ev iii, ),)
(,) i e : "he 8go, :ecoming permanentl9 self+conscious on its own plane 3er9 little is
said in the 7onfucian classics on this line "he 7onfucian is scarcel9 conscious of the
distinction :etween
Boul and :od9
()) "he danger is that the separated essence will set up a separated will 7onversel9
the wa9 to perfection is su:mission to the simplicit9 of the eternal purit9
($) %n (nfant has alwa9s :een the s9m:ol of the (nitiate, or one who has :een re+:orn
7omp the conversation of 0esus with Jieodemus (0ohn iii, ,+-)
(?) 3iz: Aiving a life of a:stract thought@ ever regarding the thought as more
important than the act, or, as 0aco: Bohme would sa9, 'forsa!ing all to :ecome li!e
%ll'
(-) '(t is necessar9 in attending to the affairs of life to :e ver9 careful of those
thoughts which appear insignificant and trifling, lest the9 find a permanent lodging in
the mind (f the9 are retained in the heart there is a disease in the vitals, which no
medicine can cure'Vuan =in "zu
(>) %n9one practicing the =oga of the three first sentences could onl9 accept the office
of 6uler as a sacrifice to dut9, and the acceptance would prove the realit9 of his non+
attachment
(.) Aiterall9'opening and shutting heaven;s gates'
'"here not infreKuentl9 occur individuals so constituted that the spirit can perceive
independentl9 of the corporal organs, or can, perhaps, wholl9 or partiall9 Kuit the :od9
for a time and
return to it again'%lfred Wallace, < 8 S
(B) Aiterall9' "he <emale Bird' "he :ird Varshipta, in 4indoo m9tholog9, represents
the human Dind+Soul
(Ba) Possi:le onl9 :9 stead9 and prolonged concentration on the inner world
(1) i >: (nformation acKuired :9 the ordinar9 processes of stud9 and research "he
individual :eing separated from the universal onl9 :9 differentiation, his limitations
grow less in proportion
to his appro2imation to and union with the divine "he idea is again and again
e2pressed :9 the old 5ree! philosophers, the (ndian =ogins, Jeo+Platonists, as well as
:9 0aco: Bohme and Sweden:org Su 7heh gives the following illustration: '% mirror
reflects whatever fronts it, and does so unconsciousl9@ the :eginning of error is the
putting of self to the fore'
(',*)' "he three first sentences deal with the purit9 of the inner@ the three ne2t with
the purit9 of the outer, while the seventh descri:es the purit9 of the wholethe
invisi:ilit9 or interiorness of
godliness
'(f, therefore, thine e9e :e single, th9 whole :od9 shall :e full of light' (Datt, vi, )))
67 & 'aper agire
Preserva l;Ino dimorando nelle due anime: sei capace di non farle separareL
Pervieni all;estrema mollezza conservando il ch;i: sei capace d;essere un pargoloL
Purificato e mondo a::i visione del mistero: sei capace d;esser senza peccaL
5overna il regno amando il popolo: sei capace di non aver sapienzaL
%ll;aprirsi e al chiudersi della porta del 7ielo sei capace d;esser femminaL
Auminoso e comprensivo penetra ovunKue: sei capace di non agireL
<a vivere le creature e nutrile, falle vivere e non tenerle come tue, opera e non
aspettarti nulla, falle crescere e non governarle uesta la misteriosa virt
U
7onservando l;Ino a che spirito e corpo si congiungano
e pi non si separino
<ar circolare il soffio sottile
generando l;em:rione spirituale
Pulire lo specchio segreto escludendo ogni pensiero complicato
perchT la mente non ti logori
Jei rapporti con gli altri e reggendo lo stato
seguire il non agire
A;insta:ilit della sorte
valga a sviluppare la ricettivit dell;anima
7on la visione essenziale che a::raccia ogni aspetto
eliminare il sapere condizionato
Per raggiungere lo sviluppo:
creare senza possedere,
agire senza appropriarsi,
elevarsi senza forzare
uesta la 3ia
CommentoT
(l testo inizia con delle istruzioni riguardo la pratica taoista, si noti come Kueste siano
simili a molte altre presenti in altre pratiche esoteriche: non solo al primo rigo si parla
dell;unione degli opposti come gi nell;alchimia occidentale (i nomi sono solo un
mascheramento per la verit), la strofa successiva offre istruzioni sulla respirazione e
pi avanti, proprio come in molti detti :uddisti, si indica la pulitura della mente
attraverso la non discriminazione Successivamente si torna sul tema del non agire
come agire non personalizzato, e per il Kuale chi lo pratica destinato ad avere
successo o ad essere, nel caso la sorte gli sia avversa, indifferente al fallimento
Chapter 5en
http://wwwwithorg/classics&taotechinghtml
http://wwwwithorg/downloadshtml
7an one unite the :od9 and the spirit as one and em:race the Hnenessb without
departing from
the great "aoL
7an one achieve harmon9 with such gentleness :9 holding on to the true spirit within
as if the
innocence of an infantL
7an one free oneself from worldl9 !nowledge and cleanse ones mind, so that no
faults shall :e
madeL
7an a ruler love his people :9 governing with the natural Wa9 without personal
intentionL
7an the m9stic gate to all life essence :e opened or closed without the virtue of the
m9sterious
natureL
7an one gain the insight of nature and :ecome a wise person without the effort of
actionL
"he m9sterious nature creates and nurtures all things without the desire to possess
them
(t performs with all efforts without claiming for credit
(t flourishes all :eings without the intention to ta!e control of
Such is the D9stic "eb or D9stic 3irtueb
N8 Comentariu/Commentary/ Commentaire
/?ommentar/Comentario/Commento
Concentrer (on e(prit et le !aire re>enir loUn1 coe(t concentrer (on e(prit et
le geler en contemplation8
(tran(af polimeri0areaf tran(!ormarea ame(tecului de !aina (i apa in aluat , @
cest ce Kuoi on pratiKue Kuand on dT:ute % partir de Kuoi on le rTduit en cendre et
on ou:lie lIJ 7est ou:lier son esprit et a:andonner la contemplation, cest Kuoi on
se2erce dans un second temps () <lor( le corp( e(t comme boi( mort et
loe(prit comme ceindre Lteinte1 le connu et le connai((ant (ont oubliL( tou(
le( deu- () Hn ou:lie lIn et atteint lIJ vTrita:le et Kui nest pas seulement lIJ
mais toute chose @ cest savoir Kue lIJ est la souche de la multiplicitT et celle+ci le
fonctionnement de lIJ (starea de functionare holografica) uant on atteint par
merveille cette source, il n9 a plus aucune diffTrence entre lesprit et le "ao ni entre
le "ao et lesprit, le "ao est lesprit, et lesprit est le "ao @ Ae "ao et lesprit nont plus
Kuune seule et mme nature 7e situant dans les e2istences (L), on ne sattache pas
au2 e2istences et ne sTcarte pas de la non+e2istence (L), 7e situant dans line2istence
(L), on ne sattache pas a line2istence et ne sTcarte pas des e2istences (L)

Citation / traduction n =7C= T 'anlun yuan0hi1 5aoi(me
'ource T D08 67=R1Ca&Pb et 66b1 trad8 I8 Dobinet1 6RRO1 p89OQ
Inii traducZtori considerZ cZ acest capitol, poate fi numit (m:ratisarea lui
Inu/8m:racing the Hne ( :o 9i pao i ) in timp ce altii il numesc: 7alea de
centrare(7e tre:uie fZcut L What can :e doneL Jeng wei L ) %cest capitol are trei
su:capitole care cuprind urmatoarele propozitii:
a propo0itiile 76&7O 'tarea uni!icat"(!"r" !i(ur", (i intrarea in (tarea de nou
na(cut( in energia >ital" reia circulatia (ubtil" embrionar", / *oLtat uni!iL
(tre (an( !i((ure(,T *oLnergie >itale immaculLe/ Being unsevered: (mmaculate
3ital 8nerg9/ Ingespalten sein: Da!ellose Ae:ens!raft
Wing+"sit 7han (in % Source Boo! in 7hinese Philosoph9, Princeton Iniversit9 Press ,
,1>$ , cap ., "he Jatural Wa9 of Aao "zu, pp,$>+,..) comenteazZ astfel acest capitol
concentrarea Ki/chi( fortei vitale, suflului) nu este 9oga asa cum crede Wale9 =oga
vizeazZ trancederea egoului si a mediului e2tern Jimic de acest gen nu se urmZreste
aici 8 adevZrat cZ in 4uai Jan "zu cap ,), povestea lui =en 4ui de asezare si de a
uita tot (SPP=,,):,?a S88 Dorgan, trans, "ao, "he 5reat Auminant, p ,)B+,)1) este
recitatZ pt a e2plica afirmatia lui Aao "zu /ar o:servati ca termenul concentrareab
este urmat de iu:irea de oamenib si de bguvernarea statuluib <iindcZ tehnica de
respiraXie 9oga a fost promovatZ mai tcrziu de cZtre taoismul religios, unii comentatori
o descoperZ in mod neQustificat in te2tele mai timpurii Wu 7heng(,)?1+,$$$),
gcndea ca operaXia continuZb din cap > se referZ la respiraXie, lucru care inseamnZ
sZ mergi prea departe
b propo0itiile 7P&69 Hmnicunoa^tere fZrZ invZXare/cunoa^tere miQlocitZ@ acXioneazZ
in modul feminin/ Ine connaissance complete sans apprentissage/connaissance
indirecte@ %gir manire d;une femme/ % complete !nowledge(omniscience) without
learning/mediated !nowledge@ %ct li!e a woman S /Imfassend Wissen ohne
5elehrsam!eit/vermittelte Wissen, handele auf wei:liche %rtS
c propo0itiile 6=&6P Aider nu tiran/mZcelar@ Puterea misterioasZ/ *eader pa(
tiran/boucherf le pou>oir my(tLrieu(e/ *eader not tyrant/butcherT the
my(teriou( power / Ejhrer nicht 5yrann/Met0gerf die geheimni(>olle ?ra!tT
a 7ap ?.: '<ZrZ sZ treci pragul u^ii se poti cunoa^te Yntreg universul'
3edeti: Capitolul CP Cerul &un loc inlauntrul tau&Uni>er(ul Wologra!ic
Imparatia lui Dumne0eu e(te inlauntrul >o(tru
httpT//www8(cribd8com/doc/9OPNPO7N/
httpT//www8(cribd8com/doc/96NPO9P9/
aa >edeti $en 'hen 'u!letele Entit"ilor >i(cerale &5ipuri de energie mentala
(mani!e(tari p(iho&emotionale, a(ociate >i(cerelor/elementelor /*e( $en
'hen ou Cin+ <me( :egetati>e(/ $en 'henT the Ei>e S(ychical&Emotional
Sha(e( httpT//www8(cribd8com/doc/CN9=Q6=9/
'hen ( } shTn schen chenn): Spiritul, sufletul spiritual, (nteligenXa@ con^tienXa,
discernamantul
Wun ( Z hRn hun roun): sufletul eteric (%nimus)@ Demorie ereditara, perceptia,
imaginatia(emisfera dreapta)@ <+3B
So ( p- po pai pro): sufletul animal muritor(%nima)@ viata vegetativa, instincte,
instinctul celular, inconstientul@ P+(5
Xi ( ~ 9W i): Dintea, reflecXia, gandirea, raXiunea(emisfera stanga), memoria,
concentrarea@ SP+S
;hi ( zhW tschi tche): 3ointa, intentia, capacitatea de decizie@ hotarare,
determinare, 6+3 %pa 6inichi, <rica@
88*8 Duy>endaYT 7e chapitre fait allusion lart dentretenir la force vitale
/ans le "chouang+tseu, CC(((, $, on trouve cette pensTe amplement Tla:orTe dans des
termes si sem:la:les Kuils ont lair de formules fi2es
] Aao+tseu dit : ] Aa rgle fi2e pour la prTservation de la vie (est la suivante) :
Peu2+tu te cramponner lunitT L Peu2+tu empcher Kuelle se perde L
Peu2+tu, sans divination, connaYtre le :onheur et le malheur L
Peu2+tu te tenir (au lieu propre) L Peu2+tu cesser L
Peu2+tu renoncer au2 autres et chercher en toi+mme L
Peu2+tu voler L Peu2+tu tre stupide L Peu2+tu tre un nourrisson L
(l crie toute la QournTe sans Kue sa gorge senroue @ cest Ku(en lui) lharmonie
naturelle est pleinement dTveloppTe (3oir plus :as, ch A3)
(l serre le poing toute la QournTe sans Kue sa main saisisse rien @ cest Kue sa vertu
(force spirituelle, t ?>) na pas de prTfTrence (l regarde toute la QournTe sans Kue
son oeil cligne @
cest Kuil nest pas partial pour Kuoi Kue ce soit dans le monde e2tTrieur (l marche
sans savoir o il va @ il se repose sans savoir ce Kuil fait (l sadonne toute chose
avec contentement et suit la
houle 3oil la rgle fi2e pour la prTservation de la vie
(l faut rapprocher aussi, dans "chouang+tseu, C(, $, un e2posT de lart de la longTvitT :
il faut ] cramponner son esprit la tranKuillitT _) de sorte Kue ] les 9eu2 ne voient
rien, les oreilles nentendent rien, le coeur ne comprenne rien _
Si mon interprTtation de ce passage est Quste, lcme spirituelle houen et lcme
corporelle po sont ici contrastTes Aa premire est supposTe entrer dans le corps au
moment de la naissance, la seconde au moment de la conception % la mort, le houen
montait au ciel, tandis Kue le po restait avec le corps dans la tom:e et continuait d9
e2ister QusKu la dTcomposition complte du corps Empcher ce( deu- de (e
(Lparer1 en embra((ant lounitL1 cest++dire la 3oie, signifie donc possTder la
longTvitT, ntre pas soumis la mort
Pour le2pression ] (e cramponner lounitL _, voir aussi CCC(C
Ae ] souffle _ est la force vitale : le contrle de la respiration nous est connu par le
"chouang+tseu (i:id 3(, ), Aegge (, p )$B : ] Ahomme vTrita:le respire par les talons
_) et donna lieu toute une techniKue dans le "aosme, constituant un des mo9ens
principau2 dacKuTrir la longue vie
(ci il 9 a sans doute une allusion ces pratiKues
Pour lidTe de ] devenir comme un nourrisson _, voir CC3((( et A3
Ae ] miroir o:scur _ (ou : m9stTrieu2) indiKue, sem:le+t+il, lTtat de KuiTtisme,
comportant la facultT de :ien discerner entre ] ltre et le non+tre _ du ch (
Bien Kue le mot Kue Qe traduis par miroir (igni!ie littLralement >i(ion 1 la
phrasTologie est telle Kue Qe crois permis de songer limage du miroir intTrieur,
image favorite de tous les m9stiKues
Aarticle de D P /emiTville, intitulT ] Ae miroir spirituel _ (Sinologica ,/), ,1? @, pp
,,)+,$.), o sont citTes des e2pressions analogues chez dautres auteurs taostes,
ma confirmT dans cette opinion
7e Kuil faut entendre par ] portes naturelles _ (littTralement : ] porte( cLle(te( _,
mais le2pression ] ciel _ est souvent emplo9Te au sens de ] nature _) nest pas du
tout certain Plusieurs commentaires e2pliKuent Kuil sagit des ] sens _ @ voir aussi
A((
Ine autre e2plication rattache le2pression la phrase du =i+!ing : (Aegge, p $.)) 9i+
ho 9i+pi, ] se fermant et souvrant alternativement _, comme la terre et le ciel dans la
transformation
des choses, lalternance du =in et du =ang 7ette e2plication est assez tentante : dans
lalternance continuelle de la 3oie, il faut rester passif comme une ] poule _
Aimage de la poule vis++vis du coK reparaYt dans CC3((( pour e2primer lidTe de
passivitT
=u =ue (,B),+,1*>) Kui, daprs une inscription des "ang, intervertit ] peu2+tu tre
sans action _ et ] peu2+tu te passer de connaissances _, et lit wei (,,)) ] tre _ au
lieu de wou (.) ] ne pas
avoir _, avant ] poule _
*ionel Gile(f Werbert Gile(
Ise the light that is in 9ou to revert to 9our natural
clearness of sight "hen the loss of the :od9 is
unattended :9 calamit9 "his is called dou:l9 enduring
*Lon #ieger1 6R6=
Ahomme a deu2 cmes, un dou:le principe de vie /a:ord pai, lcme issue du sperme
paternel, principe de la gense et du dTveloppement du ftus dans le sein maternel
Plus cette cme tient Ttroitement au corps, plus le nouvel tre est sain et solide %prs
la naissance, la:sorption et la condensation de lair ou produisent la seconde cme,
lcme aTrienne, principe du dTveloppement ultTrieur et surtout de la survivance
camp, terme analogue coKuille, le corps et diffTrents, pour le parallTlisme, faire
Kue OP fle2i:ilitT, signifie ici vie, par opposition la rigiditT cadavTriKue Aenfant
nouveau+nT, est, pour les "aostes, lidTale perfection de la nature encore a:solument
intacte et sans aucun mTlange Plus tard cet enfanon sera interprTtT comme un tre
transcendant intTrieur, principe de la survivance 3o9ez, sur son endogense, "ome ,
(ntroduction page ,$ Aa maladie, les e2cs, affai:lissent lunion de lcme spermatiKue
avec le corps, amenant ainsi la maladie ATtude, les soucis, usent lcme aTrienne,
hctant ainsi la mort 8ntretien du composT corporel et de lcme aTrienne, par une
:onne h9gine, le repos, laTrothTrapie @ voil le programme de la vie du "aoste
_ Aa plus grande 6TvTlation est le silence Aa 5rande DusiKue est muette _ (Aao+
"seu)
%pprendre, cest, de Qour en Qour, saccroYtre _ (/ao /e 0ing ?B)
Jouvelle traduction de 7onradin 3on Aauer 8ditions 0ean de Bonnot ,11* 7hez 0ean
/e Bonnot ., <au:ourg St+4onorT, Paris, <rance
/(C : %ccorder le corps et lcme afin Kuils voguent lunisson et ne se sTparent pas
7oncentrer sa force vitale et la rendre docile comme celle du nouveau+nT %u+del du
rTel, scruter le miroir poli par le regard de lcme et se laisser aspirer par la lumineuse
o:scuritT DTnager le peuple sans intervenir 6ester serein, comme la femme, lorsKue
souvrent et se referment les portes de le2istence 5arder son ignorance et voir les
choses dans leur lumire /onner la vie et la protTger Produire sans sapproprier %gir
sans rien attendre /iriger sans dominer "el est le chemin de la m9stTrieuse
perfection
aaa PatanQali se referZ in =S ,?, la cristalul perfect transparent Odiamant@
maui(mani,(vvv,P si la cunoasterea purtZtoare de adevZr (`tam:hara@ ritambhara)
in =S ,?B, ca la un proces in care se realizeazZ starea de diamant sau de
supraconductie, prin punerea mintii in repaus(scZderea agitatiei mentale QoacZ un rol
similar rZcirii) 3edeti: <!ori(mele lui Satan.ali/ Xoga 'utra o! Satan.ali/
In(tructiuni de <liniere de Dan Mirahorian
http://wwwscri:dcom/doc/$,*-1BB-/
http://wwwscri:dcom/doc/),-.*$,*
http://wwwscri:dcom/doc/)-?)---B/
X' 68C68 Yeua&>tter abhi.bta(ye>a mauer grahet &grahaua&grbhyeu tat&
(tha&tad&aK.anatb samapatti/ Visnavrittera:hiQatas9eva
manergrahitrigrahanagrah9esu tatsthatadanQanata samapattih
6: Starea de identicare completa, din cursul procesului de a:sor:tie concentrativa sau
starea coagulata (revedeti 'pilda aluatului') numita samapatti este realizata atunci
cand scade (!shina) agitatia mentala(vrittis) si inseamna intrarea mintii intr+o stare
similara cu aceea a cristalului perfect transparent(a:hiQatas9a+iva maner), care are
puterea de a imprumuta cu fidelitate culoarea suportului pe care este asezat (tatstha)
si sa manifeste unificarea cunoscatorului(grahitri), miQlocului de cunoastere(grahana)
si a o:iectului de cunoscut(grah9a)Oincepand de aici se instaleaza coerenta si
functionarea holografica in starea de supraconductie a cristalului :iologic, singura
modalitate de a contacta realitatea suport@ vedeti: =S ,)P@ 8: "he state of complete
identification or coalescence called samapatti is realised when the modifications of
the mind (vrittis) have :ecome wea!ened(!shina) and this is a state similar to that of
a perfect transparent cr9stal(a:hiQatas9a+iva maner), which has the capacit9 to ta!e
on the Kualities of whatever lies :efore it + whether su:Qect, o:Qect, or act of
perceiving O holographic functioning in a supraconduction state of the :iologic mind
cr9stal@ see also =S ,)P@ <: A;Ttat d;a:sorption et de concidence avec le sige de la
conscience (dans leKuel on reoit l;onction), Kui surgit Kuand les fluctuations (vrittis)
de la pensTe (chitta) sont affai:lies (!shina), est appelT samapatti, et cette Ttat est
compara:le celui dun diamant e2trmement (a:hiQatas9a+iva maner), Kui a la
capacitT de prendre la couleur du support sur leKuel il est posT (tatstha) et de
manifester la fusion de celui Kui connait (grahitri), de l;instrument de cognition
(grahana) et de l;o:Qet connu (grah9a)O accs au fonctionnement holographiKue au
del de la dualitT suQet+o:QetP
S: Aa identificacin completa(samapatti) es el esta:lecimiento Ode la menteP, cu9os
procesos(vrittis) han sido destruidos(!shina) es similar al un cristal en perfecto estado
de transparencia(a:hiQatas9a+iva maner) Kue adopta el color 9 la forma de cada
o:Qeto Kue aparece detrFs su9o (upashra9a), as[ del mismo modo la mente se colorea
con el conocedor, el proceso de conocimiento o el o:Qeto conocido(grahitri+grahana+
grah9a)O a partir de aKu[ es el origen del funcionamiento 4ologrFfico mFs allF de la
dualidad suQeto+o:QetoP
X' 68CP8 nir>icbra&>aibradye dhybtma&pra(bda
O/DP 6: Aa e2trema transparenta (vaisharad9a) a Jirvichara(stadiu al samadhi sau al
transei mistice fara reflectie, analiza) rasare pacea si Aumina (prasadah) dinlauntru Oa
Sinelui(Purusha)P@
8:Hn attaining the utmost transparenc9 (vaisharad9a) of the Jirvichara (stage of
samadhi or) of the utmost there is the dawning of peace and the inner light(prasadah)
of Self(Purusha)P
<:A;e2treme transparence de Jirvichara(degre de samadhi sans activite mentale ou de
la contemplation non+investigatrice), induit un etat interieur de pai2 et de
clarte(prasadah) Odans leKuel il e2iste une lucidite complete du Doi
supreme(Purusha)P
S: 7on la transparencia (de la identificacin enstFtica) sin anFlisis (Jirvichara
samadhi) de o:Qeto sutil (se perci:e) la claridad del ser interior
X' 68CQ tambharb tatra pra.Kb
6: %tunciOcand rasare Aumina spirituala in cursul nirvichara samadhiP apare
cunoasterea nemiQlocita (praQna) purtatoare a adevarului (ritam:hara)@ 8:"hen Owhen
there is the rise of the Spiritual Aight during nirvichara samadhi P the direct !nowledge
(praQna) that appear is "ruth+:earing(ritam:hara)@ <: %lors,dans cet etat est gagnTe la
connaissance directe(praQna) remplie de verite (ritam:hara) S: %h[ (en los l[mites de
nirvichara samadhi ou en la transparencia de la identificacin enstFtica sin anFlisis de
o:Qeto sutil), el conocimiento direto (praQna) es aportador de verdad(ritam:hara)@
X' 68CR8 rutbnumbna& pra.Kbbhybm anya>iayb >iebrthat>bt
O/DP 7unoasterea directa(praQna) rezultata din (ceea ce s+a afirmat anterior:transa
mistica @samadhi) este diferita de cunoasterea OmiQlocita(orizontala) pramanaP ce
provine din shruta(ceea ce a fost auzit@ traditia@ comunicarea ver:ala@ lectura si
ascultarea te2telor transmise ori revelate) si anumana(inferenta@ procesare logica si
analogica@ vedeti:=S ,.) deoarece are un o:iect deose:it (poate penetra pana la
'lucrul in sine asa cum este el, in timp ce cunoasterea miQlocita se limiteaza la
suprafata, accesand doar imaginea oglindita in apa ecranului mental +'realitatea
secunda')@ 8: "he direct !nowledge(praQna) differs from the indirect
!nowledge(pramana) that comes from shruta (hearing@ver:al
communication@tradition@ teachings) and anumana (inference@logical and analogical
processing of information) :ecause it has a different o:Qect( it grasps the intrinsic
nature of the o:Qect and not its reflection image in the mirror of the mental
screen+'the second realit9')
Hmul profan prizonier al identificarilor cu efemerul(>ritti(, conceptiile, credintele,
conditionarile inoculate@ mintea, corpul, numele primit, familia, poporul, lim:a)
ramane captiv in camera periferica a constiintei, care se foloseste de lumina
fenomenala pta vedeaO 'pestera intunecoasa' la care facea referire SocrateP
5erard Blitz imi punea urmatoarea intre:are: '7um este posi:il ca acest 7entru
imua:il, permanent, sa se identifice cu constiinta periferica, care este in mod
definitoriu agitata, fiindca ea este in legatura permanenta cu stimulii din mediu prin
intermediul organelor senzoriale L '
<iindca 7entrul imua:il sau constiinta profunda este asemenea diamantului, care
reflecta/transmite culoarea suportului pe care este asezat@ in loc sa ramana pur
diamantul se pateaza sau se coloreaza <ara procesul de colorare nu ar e2ista
cunoastere se afirma in =S ?,.T 'In o:iect poate fi .nata(cunoscut@ perceput)sau
a.nata (necunoscut@ neperceput) dupa cum uparaga (colorarea mentala produsa de
o:iect@ colorarea incepe cu alegerea o:iectului care va intra in focarul atentiei)
corespunde sau nu apeY(ha (interese@motivatii,dorinte, nevoi@ activitatii de alegere,
selectie si delimitare a focarului atentiei de catre ego) manifestate de >ach(diversele
voci, centre(de interes) sau porti ale creatiei) Oorice cunoastere este directionata,
selectiva, fragmentara,incompleta atat timp cat este mediata de ego,de periferieP'@
8ste o iluzie sZ intelegem si sZ e2plicZm ce este un diamant in functie de o:iectele pe care
este asezat(diamantul imprumutZ culoarea suportului pe care este asezat, fZrZ ca sZ+si
schim:e cu nimic identitatea) sau prin asemZnZrile sale cu alte pietre pretioase, cum sunt
ru:inul, safirul "iparul identificZrii unui autor si a unei opere de talia lui Aao "zuOAaozi@ Aao
"seuP cu o epoca istoricZ si o zona geograficZ, este o limitare inadecvatZ, :otezatZ
'stiintificZ', fZcutZ la adresa unui mesaQ spiritual, care s+a dovedit nelimitat in timp si spatiu@
aceasta identificare este un tipar sau un refle2 de gandire, care cautZ sZ e2plice un mesaQ prin
circumstantele cauzale: istorice ori prin alte aspectele irelevante(ca si cum analiza o:iectului
de mo:ilier pe care sta un diamant, ne+ar spune ceva despre acesta) Aa fel de steril este si
tiparul de a intelege intregul din componentele sale /e pildZ in stiintZ s+a dovedit fZrZ
finalitate sZ se caute e2plicarea intregului prin pZrtile sale componente, fiindcZ importante
sunt legZturile dintre aceste componente, la fel cum un computer sau un receptor de
televiziune, nu este o grZmadZ de piese, ci o schemZ de cone2iuni realizate cu acestea
aaaaaa Wu 7heng(,)?1+,$$$) considerZ chiar cZ ^i bcontinuitateab la care se face
referire Yn cap> se aflZ in legZturZ cu procesul de respiratie Portile :atante ale
cerului, oscilatia intre e2istenta si none2istentZ nu se poate sesiza farZ intrarea intr+o
stare de receptivitate (9in@ femininZ), de prezentZ constientZ impartialZ, in complet
repaus(vedeti metoda de rela2are pilotatZ ela:oratZ de /an Dirahorian) 6eferire la
3ipassana si %napana Sati@ vedeti:
Vece(itatea >egherii (au a pre0entei con(tiente impartiale pentru eliberare1
tre0ire1 iluminare
httpT//www8(cribd8com/doc/9R67PON=/
httpT//www8(cribd8com/doc/9R=O=6Q7
aaaaaa 4uai+nan "zu in cap,) relateazZ aceeasi practica taoistZ de asezare sau de
localizare in 'acum si aici' pe care o regZsim Yn :uddhismul zen, unde
asezarea(zazen) este caracterizatZ e2act prin aceea^i termeni 'a te a^eza ^i a uita
totul'
Detoda de meditatie taoistZ, ce corespunde unui stadiu inalt de reculegere este
numitZ "so+Wang ( Zuo wang@ lit: 'a fi asezat si a uita') 7el ce mediteazZ nu
recurge la nimic pentru a fi2a meditatia@ el isi lasZ spiritul sZ se aseze, sZ treacZ de la
tul:ure, la claritate, ca apa plina de mal, sZ rZtZceasca li:er, fZrZ sZ intervinZ 8l
practica a:senta oricZrei actiuni (Wu+wei), iar deriva gandurilor, revine progresiv la
matca, realizandu+se unitatea cu ceea ce este("ao) Practicantul a:andoneazZ in
urma sa orice formZ si orice limitare(identificare)@ se eli:ereazZ de orice atasare
(dorinte, aspiratii, asteptZrii), uitZ de trecut si de viitor(efecte@ succes+esec) si se
ancoreazZ in ceea ce face acum si aici: starea de prezenta impartiala
Metoda 5(o&#ang ('a fi asezat si a uita') este descrisZ in capitolul 3(( din
cartea a >+a din 7huang "zu: '(ntr+o alta zi, =en 4ui, l+a intalnit pe 7onfucius si i+a zis:
'mZ asez si uit tot' 7onfucius a intre:at: '7e intelegi prin te asezi si uiti totL'
=en 4ui a raspuns: 'DZ lepZd de corpul meu, sterg (suprim) simturile, pZrZsesc orice
formZ (concentrare fZrZ suport), suprim orice inteligentZ (investigate mentalZ,
rationalZ) si mZ unesc cu cel care im:ratiseazZ tot, iatZ ce inteleg prin: 'ma asez si uit
tot'
/e aceea cel ce guverneazZ corect si sfantul sunt in mereu repaus 6epausul conduce
la 3id, la golire de efemer 3idul inseamna PlinZtate si Plinatatea duce la reintregire
3idul dZ sufletului deschidere, disponi:ilitate si astfel orice actiune isi implineste rostul
(si este e2ecutatZ la momentul oportun)' 7huang "zu in cap 'Aumea oamenilor',
spune: 'SZ nu asculti cu urechea, ascultZ cu spiritul@ nu asculta cu spiritul, ascultZ cu
suflul inimii Irechea poate doar sa audZ si spiritul e mZrginit in puterea lui de a
vedea "ao se implantZ in 3id /in 3idul spiritului izvorZste lumina(necreatZ)@ si
omul isi afla mantuirea 7ine nu si+a aflat mantuirea, se poate spune ca+i pri:eag
(rZtZcitor), chiar daca e asezat 7ine+si preschim:Z auzul si vZzul in 'vederea din
adanc'(cunoasterea nemiQlocita), nu se ia dupZ stiut (cunoastere miQlocitZ@ e2perientZ@
senzatii@ memorie) si inteligentZ (minte@ ratiune@ procesare mentalZ) si spiritele si
duhurile sunt toate su: controlul lui "oate la un loc nu sunt decat taina Prefacerii
(metamorfozei, (luminZrii)'
Zuo Wang (lit: 'sitting forgetting'@ perhaps also 'sit in forgetfulness' or 'sit in
a:straction') Kuotes OP Zhuangzi + 7huang "zu, "aizong Shi (0ames
Ware, Zhuangzi, 7hapter >, Aet 5od :e "eacher: =an 4ui e2plains to 7onfucius what
he means :9 'sitting and forgetting') Zuo Wang is a term apparantl9 also used in
religious "aoism See the stor9 a:out Sima
7hengzheng(http://wwwsil!Kincom/*)Knpu/*.sKmp/sK*B2mhtm) % chapter in
"homas 7lear9, "aoist Deditation, is '"reatise on Sitting <orgetting', descri:ed as '%
"ang /9nast9 te2t that sets meditation practice in terms familiar to 7onfucians and
Buddhists' (t is also a term used to descri:e the attitude an artist should have when
:eing creative
00A /u9venda!: Ae chapitre se termine par cette phrase : ] Produire et nourrir,
produire
mais ne pas sapproprier, agir mais nen tirer aucune assurance, faire croYtre mais ne
pas diriger, cest l la vertu secrte _ %vec laddition des mots ] produire et nourrir _,
cest une rTpTtition du mme passage dans A(, o il est :eaucoup mieu2 sa place
%ussi lai+Qe omis ici, malgrT Vao 4eng, Kui croit Kue le passage se rapporte au Saint et
doit tre retenu 0ai transportT les mots
] produire et nourrir _ au chapitre A(
Embracing the One
Commentary on the 5ao 5eh ?ingZ67Zby 'wami Virmalananda Giri
httpT//www8atma.yoti8org/taotaotehYing678a(p
%ccording to scholars, this tenth section is the most difficult to translate of all the "ao
"eh Ving, so we will :e feeling our wa9 along, :ut hopefull9 we will get some of Aao
"zus intended teaching
Inification and purification
When the intelligent and animal souls are held together in one em:race, the9 can :e
!ept from separating When one gives undivided attention to the (vital) :reath, and
:rings it to the utmost degree of plianc9, he can :ecome as a (tender) :a:e When he
has cleansed awa9 the most m9sterious sights (of his imagination), he can :ecome
without a flawb ("ao "eh Ving ,*a)
When the intelligent and animal souls are held together in one em:race, the9 can :e
!ept from separating
% great deal of the human :eings pro:lem is his fragmentation into man9 parts, or at
least having the components of his nature out of s9nchronization with one anotherno
longer functioning as a single, whole entit9or even in conflict with one another "hat
is wh9 we have the e2pression personalit9 conflictb (n the earl9 da9s, what we call
ps9chiatrists were called alienistsb :ecause the9 dealt with those who have :ecome
alienated from e2ternal realit9 But that alienation usuall9 has its roots in internal
alienation "his has two forms: alienation from ones own self (this ta!es man9 forms),
and the alienation of ones inner factors from one another "he inner gears no longer
mesh and ma9 even attac! and damage one another or :ring one or more gears to a
halt
Aao "zu is sa9ing that these parts of our ma!eup can :e held together in a complete
and harmonious unit9 that will never revert to the state of separation
Ain =utang, however, considers that this sentence is a:out the individuals capacit9 to
unite himself with the "ao in a permanent manner /isunit9 with the "ao is the
condition that ma!es inner, individual disunit9 possi:le, so this is relevant, indeed
Both pro:lems e2ist, :e9ond dou:t, and the9 :oth need to :e solved So now Aao "zu
gives his prescription for our trou:le
When one gives undivided attention to the :reath, and :rings it to the utmost degree
of plianc9, he can :ecome as a :a:e
"hat which Buddha much later called %napanasatimindfulness of the inhaling and
e2haling :reathis a fundamental practice of "aoism Hf no relation to the complicated
:reathing methods of later "aoism, this is the practice descri:ed in "aoist te2ts as
the :reath resting on the mind and the mind resting on the :reathb (t is gentle and
simple, 9et it leads in time to what the te2ts called the wom: :reathb in which the
:reathing :ecomes completel9 internal, in the wa9 the infant :reathes in the wom:
without movement of the lungs (n itself this is not important, :ut it opens the wa9 to
perception of Hriginal Jature, and therefore to union with the "ao
When he has cleansed awa9 the most m9sterious sights, he can :ecome without a
flaw
<ew are those that develop an inward orientation of the mind, and ver9 few of those
are a:le to resist wandering in the la:9rinth of ps9chic e2periences that ultimatel9
prove no more real or worthwhile than idle dreams Hne of the signs of an authentic
9oga practice is its cutting off of those ps9chic distractions right at the :eginning of
meditation, even though most 9ogisb not onl9 revel is such things, the9 cite them as
proof of their spiritual progress But the9 are wrong+ver9 wrong (t is necessar9 to aim
the mind straight at the target and shoot for it with no side e2cursions 6are are those
who even !now how to do this, and rarer still those who crush the ego and do so
Control through no control
(n loving the people and ruling the state, cannot he proceed without an9 (purpose of)
actionL (n the opening and shutting of his gates of heaven, cannot he do so as a
female :irdL While his intelligence reaches in ever9 direction, cannot he (appear to)
:e without !nowledgeLb ("ao "eh Ving ,*:)
(n loving the people and ruling the state, cannot he proceed without an9 actionL
Ain =utang: (n loving the people and governing the !ingdom, can 9ou rule without
interferenceLb "he "aoists had no use at all for the 7onfucian approach to
government, which was e2tremel9 invasive and unrestrainedl9 heav9+handed %s a
result, the9 refused to :ecome government emplo9ees of an9 t9pe Some, however,
felt that the9 should prove the validit9 of "aoist theories of government :9 Qoining and
showing the wa9 Some did succeed "he :asic idea of "aoist government was that
the officials should :e so evidentl9 virtuous and intent on the welfare of people that
their e2ample would :e followedthat people would do right for its own sa!e and for
their own self+respect and integrit9 (t often wor!ed, and this challenge of Aao "zu was
vindicated
(n the opening and shutting of his gates of heaven, cannot he do so as a female :irdL
"he translator sa9s that "aoist commentaries on this sentence sa9 that the gates of
heavenb are the two nostrils, and this is in !eeping with what has gone :efore
Shuttingb the gates is ma!ing the :reath so su:tle that it disappears for a while and
:ecome totall9 internal %nd this internal :reath sustains the :od9 Qust as well as the
outer :reath usuall9 does But this dramatic process is not one that can :e done in the
usual sensethat is, it is not intentional, :ut occurs as a side effect of the deep
internalization of the awareness (n the 8ast a common simile of this state is the
female :ird sitting on her eggs 4er attention is completel9 a:sor:ed on the eggs, not
on the things around her Sri 6ama!rishna said that her e9es have a distinctive
appearance, and that an adept 9ogis e9es loo! the same
While his intelligence reaches in ever9 direction, cannot he :e without !nowledgeL
Ain =utang: (n comprehending all !nowledge, can 9ou renounce the mindLb "here is a
!nowing that is merel9 intellectual and therefore theoretical, :ut there is a !nowing
that is a matter of direct e2perience which results in something far :e9ond
intellectualit9so far that it is sometimes called un!nowingb In!nowing is actuall9
intuition which cancels out the need for the lesser !nowing of the mind Swami
Pra:havanandas translation of Bhagavad 5ita 1:,, spea!s of !nowledge which is
nearer than !nowing, open vision direct and instantb
5he my(tery o! the 5ao
("he "ao) produces (all things) and nourishes them@ it produces them and does not
claim them as its own@ it does all, and 9et does not :oast of it@ it presides over all, and
9et does not control them "his is what is called "he m9sterious ualit9 (of the "ao)b
("ao "eh Ving ,*c)
"his is one of the most wonderful passages in this :oo!, and one that should :e
carefull9 pondered especiall9 :9 those raised in the 5od (s Watching =ou %nd =ou 4ad
Better Watch Hut Hr 8lse religions of the West "he Bhagavad 5ita spea!s the truth
a:out this superstition, :ut here Aao "zu has put it so succinctl9 and 9et so
completel9
"he "ao produces all things and nourishes them@ it produces them and does not claim
them as its own
"his first clause tells us that the "ao is intimatel9 involved with all things, maintaining
the e2istence and the possi:ilit9 of their evolution =et, even though their Source, (t
does not loo! upon them as (ts possessions in the wa9 a human artisan would the
products of his s!ill We do not :elongb to the "aowe are a part of the "ao "hat is a
completel9 different matter altogether We are not p9gmies sKuatting at the feet of
some Big Daster, owned :9 him as his slaves who are dependent on his will for their
ver9 life <ew things are more paral9zing and poisonous than this Big /add9 view of
5od as a cosmic t9rant that we had :etter o:e9 and please or else suffer forever and
ever Jo wonder the West had :een so violent, competitive and vengeful throughout
its recorded histor9, ruled :9 governments that are supreme in authorit9 and in which
the individual is so often crushed heedlessl9 <reedom e2ists in comparativel9 few
lands, and there it is in constant peril of annihilation Big Brother is indeed watching in
politics, and Big 5od is watching in religion Both have little regard for the individual,
:ut delight in a herd mentalit9 the9 can easil9 control "he outcr9 for world
government and world order comes from hearts and minds intent on domination and
suppression of dissent %nd the sheepwits accept it mee!l9 %s a 5ree! Hrthodo2
theologian has written, the peaceb the9 want is the feverlessness of a corpseb (t is
a natural conseKuence of their religion
(t does all, and 9et does not :oast of it
"hin! how full Western scriptures are of gorilla+li!e chest+:eating assertions :9 5od
impl9ing that we who would dare Kuestion or diso:e9 are as nothingmere motes
floating in a sun:eam <or a perfect e2ample of this, see the thirt9+eighth and thirt9+
ninth chapters of 0o: which contain megalomaniacal ravings supposedl9 :9 5od to
shut 0o: up and put him in his place 4ere are Qust a few of the Kuestions put to 0o::
Where wast thou when ( laid the foundations of the earthLb
Whereupon are the foundations thereof fastenedL or who laid the corner stone
thereofL
Who shut up the sea with doors, when it :ra!e forthL
4ast thou commanded the morning since th9 da9sL
4ast thou entered into the springs of the seaL
4ast thou entered into the treasures of the snowL
4ath the rain a fatherL
Hut of whose wom: came the iceL
7anst thou :ind the sweet influences of Pleiades, or loose the :ands of HrionL
7anst thou send lightnings, that the9 ma9 go, and sa9 unto thee, 4ere we areL
Wilt thou hunt the pre9 for the lionL
Vnowest thou the time when the wild goats of the roc! :ring forthL
Who hath sent out the wild ass freeL
Will the unicorn :e willing to serve thee, or a:ide :9 th9 cri:LWilt thou :elieve him,
that he will :ring home th9 seed, and gather it into th9 :arnL
5avest thou the goodl9 wings unto the peacoc!sL
4ast thou given the horse strengthL hast thou clothed his nec! with thunderL
7onvincing and hum:ling, if not outright devastating, 9esL
<or a satirical treatment of this divine ps9chosis, see "he %dventures of the Blac! 5irl
in her Search for 5od, :9 5eorge Bernard Shaw
(t presides over all, and 9et does not control them
"his is a maQor point Jaturall9 the omniscient and omnipresent 5od is aware of all
thingsholds all things within 4is consciousness, otherwise the9 would cease to :e
But, having manifested them within a framewor! of natural law, 5od needs do nothing
more 4uman :eings, on the other hand, can indeed control :oth themselves and their
environment as an e2ercise in the evolution of consciousnesswhich is the sole
purpose of creation (t is all in our hands, including the conseKuences we call !arma
"his is what free will is all a:outan inescapa:le facult9 that 5od never interferes with
Jo, neither Domm9+5od nor /add9+5od will !iss it and ma!e it well "hat is what we
are intended to do for ourselves
"his is what is called "he m9sterious ualit9 of the "ao
4owever, it is onl9 m9sterious to limited human consciousness, for it is the onl9
possi:le Hrder (6itam) of things
(n conclusion we need to realize that in our personal life sphere we must eventuall9 :e
e2actl9 li!e the "ao, for that, too, is our D9sterious ualit9
O8 Dictionar/Dictionary/Dictionnaire/
#Jrterbuch/Diccionario/Di0ionario
*i(ta caracterelor din capitolul 67 din Dao De ingf/5ao 5e
Chingf5ao 5e ?ing4 in(otita de tran(criptie (i (emni!icatie

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diC tiT DT prefi2 Ynaintea unui numZr,pentru numere de ordine,de
e2:'primul','numZrul doi', etc@secventZ,numZr@categorie@ clas@ grad@ 8:line,order,
degree, class, going along the line, serves for the formation of the ordinal num:ers,
merel9,onl9, meanwhile, however,house, apartment, num:er@ 5:6eihe,Hrdnung,5rad,
Vlasse, der 6eihe nach, dient zur Bildung der Hrdnungszahlen, lediglich,nur, indessen,
a:er, 4aus, Wohnung, Jummer@
(hi9 (chiT DT 0ecef ET tenf GT 0ehnf ,*, vollstndig
0hbng 0hang6
t(chang:6:capitol@sectiune@paragraf@instructiune@regulZ@statut@tratat@articol@petitie@
memorandum@departament@sigiliu@tim:ru@:ine@frumos@insignZ coloratZ@distictie@
pretuire@ultimul numeOuna dintre cele ,** de familiiP@ 8: essa9, treatise, paper, petition,
memorandum, chapter, department, paragraph, section, seal, stamp, regulation, instruction,
modifier, statute, rule, fair, fine, nice, :eautiful, colored, :adge, award, pricing, last name
( one of the ,** families) @<: chapitre @ ordre @ rgle@ rglement@ statuts @ cachet@ sceau @
mTdaille@ insigne@ 5:%ufsatz,%:handlung, Schriftstc!, 8inga:e, /en!schrift, Vapitel,
%:teilung, %:satz, %:schnitt, Siegel, Stempel, 3orschrift, Bestimmung, Satzung, 6egel,
Paragraph, schn, :unt, a:zeichen, %uszeichnung, <amilienname@
,*,: /4 Dandarin reading: 0a[ 0ac da[ 0ae 0ef 0ai= t(ai : 7antonese
reading: 0oi91 0oi=@ 0apanese on reading: (ai@ 0apanese !un reading:
no(eru1 (hiru(u, noru@ Vorean reading: cay: 3ietnamese reading: ti@
6: % a YncZrca o cZrutZ@ a umple pcnZ la refuz, complet@ a duce, a purta@ a sustine, a
spriQini@ a produce (un rezultat)@ a fermeca, a entuziasma, a opri, a tine(inamicul)pe
loc@ a se stZpcni@ a pune Yn scris, a intra, a Ynregistra@ o activitate@ actiune@ B atunci,
deci, prin urmare@ Yn consecintZ, prin urmare@ 7 (o intrare, pZtrundere@ u^Z, pasaQ,
coridor, loc de intrareb:) un an@ 8: carr9@ load@ transport, conve9@, hold, (the road) :e
filled with, and, as well as, at the same time, record, 'chariot' tone $: 9ear@ Ozai?P
/to carr9/to conve9/to load/to hold/and/also/as wel: as/simultaneousl9/ O:an?
zai?P /half load@ OQi? zai$P /write down/record/ O2ia? zai?P /to download@
Ozai$P /9ear/ 5: zu Wagen :efrdern, laden, :eladen, tragen, empfangen, enthalten,
voll sein von, fllen, vollenden, stehen in (Zeitung, Buch), aufzeichnen, :erichten,
hundert Billionen, 'Vampfwagen' "on $ 0ahr@ <: 00A /u9venda!: Ae caractre tsai
Kui ouvre ce chapitre est pro:a:lement une particule Kui devrait terminer le chapitre
prTcTdent @ il a TtT placT ici par une faute de ponctuation, ancienne du reste car on la
trouve dTQ dans une citation dans les 8lTgies de "chou 7omme particule, ce
caractre est lTKuivalent de tsai (?)) et a le sens de 9i (?$) ] finir _, final de phrase
PlacT au dT:ut de ce chapitre, mme si on pouvait trouver une traduction
satisfaisante, (le mot signifie ] transporter _ ou ] commencer _), il rompt le r9thme
Kui est de Kuatre mots par mem:re de phrase @ au contraire, il complte trs :ien la
phrase finale du chapitre prTcTdent, Kui compte seulement trois caractres et selon le
r9thme, devrait en avoir Kuatre aussi Hn pourrait o:Qecter Kue tao ] 3oie _, la fin de
cette phrase, est une rime (voir Varlgren, "he poetical parts in Aao+tsi, 5te:orgs
4gs!olas %rss!rif, CCC3(((, ,1$), p .) @ mais, dans la prononciation archaKue, tsai
est , Kui rime aussi de manire satisfaisante avec les rimes prTcTdentes %ussi, malgrT
les lTgies de "chou, la
correction me paraYt+elle sre Ae grand Trudit Souen =i+Qang (,B?B+,1*B) est enclin
lapprouver
,*): /[4 Dandarin reading yBng ycng ying9 cudf ying yingT
7antonese reading .ingC@ 0apanese on reading: ei@ 0apanese !un
reading: itonamu@ Vorean reading: yeng1 hyeng@ 6: sine@ propriu@
personal 'suflet spiritual'(varianta regionala pt hunf Wun ( Z hRn hun roun): sufletul
eteric (%nimus)@ Demorie ereditara, perceptia, imaginatia(emisfera dreapta)@ <+3Bf
higher soul, involving mental and spiritual functions@ po: lower soul, involving :odil9
functions (when hun and po separate, death occurs) O[P 9[ng sG+ interes
personal@ a^ezare Yn ta:ZrZ, a campa@ :araca@ administrare@ a planifica o constructie@
a construi, a fonda, a Yntemeia@ a depinde de@ a topi, a turna@ a aranQa@ a fi2a,a sta:ili
(ora)@ a reglementa@ a adapta(o melodie)a se Yntelege, a lua mZsuri@ corp (de armatZ)@
:atalion@ regiment@ 8: soul, self, 'spiritual soul'@ O[P 9[ng sG+ personal interest@
see!, operate, own, run, camp, :arrac!s, :attalion; encampment, arm9@ to deal in@ to
trade@ to operate@ to run @ nourishment @ to manage @ } } shTn 5od @ unusual @
m9sterious @ soul @ spirit @ divine essence @ livel9 @ spiritual :eing @ a::r for }Shen)
zhou, <: dieu @ esprit @ e2pression@ air @ Tnergie@ 00A /u9venda!: =ing peut+tre un
mot dialectal de "chou, est e2pliKuT par plusieurs commentaires comme s9non9me
de houen , ] cme spirituelle _ 5: Seele, Sel:st 'spirituelle Seele'@ '5eistseele'@
O[P 9[ng sG + persnliches (nteresse@ Soldatenlager, Vaserne, Aager, 6egiment(-**
Dann), Bataillon, sich :eschftigen, erinnern, planen, :auen@
Stanislas 0ulien: 7e passage a :eaucoup em:arrassT les commentateurs de Aao+tseu
Aa plupart remplacent le mot ing (vulgo ] camp _) par le mot hoen, ] cme spirituelle
_, Ku;ils placent avant tsa Ae naturel du saint homme est calme et reposT, la partie
spirituelle de son tre est invaria:lement fi2Te, elle n;est point entraYnTe ni pervertie
par les o:Qets matTriels uoiKu;elle ait pris le principe animal pour sa demeure (un
autre auteur dit : pour sa coKuille, c;est++dire son enveloppe), cependant le principe
animal, l;cme animale, lui o:Tit dans tout ce Ku;elle veut faire %lors on peut dire Kue
le principe spirituel ] transporte _ le principe animal (c;est++dire le mne, lui
commande) Aes hommes de la multitude soumettent leur nature au2 o:Qets
e2tTrieurs, leur esprit se trou:le, et alors l;cme spirituelle o:Tit l;cme animale Aao+
tseu apprend au2 hommes conserver leur esprit, conserver l;cme sensitive, faire
en sorte Kue ces deu2 principes ne se sTparent pas
Aes sages Kui cultivent le "ao font en sorte Kue l;cme spirituelle (hoen) soit
constamment unie, attachTe l;cme animale, de mme Kue l;Tclat du soleil est ]
portT sur _ le corps opaKue de la lune (comme l;homme est portT sur un char, comme
un :ateau est portT par l;eau) (l fait en sorte Kue l;cme animale retienne
constamment l;cme spirituelle, de mme Kue le corps opaKue de la lune reoit la
lumire du soleil %lors le principe spirituel ne s;Tchappe pas au+dehors et l;cme
animale ne meurt pas
,*$: Dandarin reading p) bA bd tu) poC bo 619

po 7antonese
reading :o!$ paa!$ to!$ 0apanese on reading ha!u :a!u 0apanese !un
reading tamashii@ Vorean reading pa9! 3ietnamese reading phFch: 6:
anima, suflet fizic(al corpului) spirit animal, suflet trupului@ sufletul animal Yn om
care moare, ^i partea YntunecatZ a Aunii@ din toatZ inima@ animator@ minte, cuget,
ratiune@ a+^i recZpZta cuno^tinta@ a+^i veni Yn fire@ formZ, Ynfti^are@ Ynveli^@ chip@
OP KW p- atitudine impunatoare@ viziune indrazneata@ 8: :odil9 soul@ ph9sical soul,
vigor@ vigour, spirit, :od9@ the part of human soul which dies, the dar! part of the
moon@ OP KW p- (n) :old vision@ enterprising outloo!, (n) imposing attitude@ 5:
Vrperseele, die tierische Seele im Denschen, die stir:t@ der dun!le "eil der
Dondschei:e@ <:
,*?: Dandarin reading :a- :o :a pa Qu ! 7antonese reading
:ou> pou-@ 0apanese on reading: hou@ 0apanese !un reading: ida!u da!u
!a!aeru@ Vorean reading: pho@ 3ietnamese reading: :o@ 6: a Ynveli (Yn,
cu)@ a Ym:rZti^a@ Ym:rZti^are@ a YmpZturi@a plisa, a cuprinde Yn, a Ynglo:a Yn@a tine, a
imo:iliza@ a se adZposti, a se refugia@ a ancora @ a pZstra Yn suflet@a nutri@ Qu ! a
adera@a captura@ a retine@ O P f :a- fara griQa@ 8: em:race, hold in arms,
enfold@ arrest, detain, restrain, restrict, limit, constrain, infle2i:le@ O P f :a-
caress@ 5:ergreifen, festhalten, sich genau halten an@
ba) bo paA baoC pao9 DT a su:tia cu o rindea, dalta (lemnul)@ a decoQi@ a detasa cu
o pana de lemn partile din argila, care ameninta sa se desprinda (argila in olarit)@ a scoate
(partea de sus)@ rindea@ planul dulgherului@ a nivela@ nivela@ ET to cover the top of it@
carpenter;s plane@ plane, level <: chapoter(terme de poterie dTtacher avec le chapotin les
parties Kui menacent de se dTtacher@ dTgrossir le :ois avec une plane)@ plan, le niveau plan
de menuisier@
,*-:yi IT DTunu@ un @o@ singur@ primul@ acela^i@ de aceea^i formZ@ Yntregul@tot@
spaXiul@imediat ce@ definit@ a:solut@ unic@ timpul unuOmomentul iniXialP@ acela^i@ unul ^i acela^i,
identic, uniform@ de aceea^i formZ@ definit@ Yntregul@ tot@ spaXiul@ imediat ce@ a:solut@unic@
pretutindeni, peste tot@ 8: Hne, ,, first, single@ "he same, Be, Hf the same shape,
Whole@single @"he space, as soon as, definite, a:solutel9,uniKue,one+time@ET un, ,, premier,
mme, de mme, seule@ de manire uniforme, tout, le tout, le plus rapidement +, prTvoit Kue,
nTcessairement, une fois seuls@ 5:ein, eins, ,, erste, dersel:e, gleich, gleichfrmig, ganz, das
%ll, so :ald als +, :estimmt, un:edingt, einzig einmalig@
:a- yi pao i Stanislas 0ulien A;e2pression pao+i, ] conserver l;unitT _, veut dire
faire en sorte Kue notre volontT soit essentiellement une (c;est++dire non partagTe
entre les choses du monde), afin de procurer la KuiTtude notre cur %lors l;cme
spirituelle et l;cme animale ne se sTpareront pas l;une de l;autre
,*>: Dandarin reading nTng neng) naW ta[ taW na[ 2ing@ 7antonese
reading nang? @ 0apanese on reading: nou dai@ 0apanese !un reading :
atau 9o!usuru@ Vorean reading: nung, na9 3ietnamese reading: nZng 6:
(un urs@ de aici:) fortZ, putere@ capacitate, posi:ilitZti@ a:ilitate Yndemcnare,
iscusintZ@talentat@ aptitudini@ dotat@ de^tept,istet@ capa:il, Yndemcnatic@ a fi capa:il de
a,a fi Yn stare sZ@ a putea@ a fi posi:il@ 8: to :e a:le@ can, ma9, permitted to@ capa:le,
competent, energ9, a:le, a:ilit9@
,*.: /4 Dandarin reading wR m wu9 mo9 mouC wu @ 7antonese
reading mou?@ 0apanese on reading: mu :u@ 0apanese !un reading: nai,
na!are@
Vorean reading: mwu@ 3ietnamese reading v@ 6: nu e2istZ, nu are@ fZrZ@
nu@golul@ vidul, none2istenXaOceea ce nu are caracteristici ^i deci nici numeP@ prefi2 de negare:
non+@ne+ a+(atemporal), nu, nici unul, lipsa, 8: not e2isting, there is not, nothing, no, without,
+less, not to have, no, none, not, to lac!, un+ used for 6SB-*> wu :origin, mother, the left hand
the holding hand@ wu can :e translated as oneness of emptiness and fulness: a holding
hand one oneness@fire crossed fire 9in and 9ang of fullness and emptiness, a polarit9
which changes to oneness@ ET n;e2iste pas, il n;9 a pas, rien, aucun, sans, un, (wu)
vide@vacuite@ l;unitT originale du vide et de la plTnitude@ mother@ la main gauche la main Kui
arrt@ 5:nicht vorhanden, es gi:t nicht, nichts, !ein, ohne, un+, +los, ge:raucht fr 6SB-*> (wu)
rtB* origin,mother@ ncr,? die lin!e 4and die haltende 4and@
,*B: OP Dandarin reading l[ lW l li) li: chG g 7antonese reading: lei?,
lei> @
0apanese on reading: ri @ 0apanese !un reading: hanareru, hanasu,
tsu!u,
Vorean reading: li@ 3ietnamese reading: li @ % separare@ centrifug@ ionizare@
l[ z: ion@ a a:andona, a pZrZsi@ a se retrage@ a lZsa, a da drumul@ a a:andona@ a se
desprti de@ a Ynceta@ a pleca@ dispersat@ a respinge@ a arunca@ a separa@ departe@ a
trece prin@a da peste, a Yntclni din Yntcmplare@ 6: B(ornit) grangur@ 8: leave, depart@ go
awa9@ separate@ part from, :e awa9 from, off, awa9, from, without, independent of@
5: verlassen, (sich)trennen, (sich)entfernen, fern von+, entfernt, fort, ohne, eines der
/iagramme@
,*1: T Dandarin reading hU hR hu,hu 7antonese reading: fu,, fu?,
wu?@
0apanese on reading: !o@ 0apanese !un reading: 9o, !ana, !a@
Vorean reading: ho@ 3ietnamese reading: h- DT e2clamatie@ particulZ finalZ
interogativZ@ Yn, la,pe@ din cauza@ de partea, laturZ, a fi compara:il (cu)@ O QWn hu P
apropiat, intim@ O zaW hu P (v) a fi determinat de, (v) a+( pasa de@ a avea griQa@ zai: la,
in ,pe, repaus@ (localizat) in, la, a e2ista@ O zaW ch P la :ord@ in caruta@ ET interrogative or
e2clamator9 final particle@ e2pressing dou:t or conQuncture, ver:al suffi2, suffi2 of adQective or
adver: Kuestion mar!@ une2pectedl9 O QWn hu P close to, intimate@ O zaW hu P (v)
:e determined :9, (v) care a:out@ mind@ :e at, in, on@ consist in, rest@ (located) at, in, e2ist@
O zaW ch P a:oard GT Eragewort, %usrufewort oder Seufzer, ach, oh,
3erhltniswort verschiedener Bedeutung, in, von usw,als(:ei 3ergleichen)
/ativzeichen@ N89Rf
,*,*: /P Dandarin reading: zhuan zhuan, tuan tschuan@ 7antonese
reading: z9un,@ 0apanese on reading: sen@ 0apanese !un reading:
moppara@ Vorean reading: cen@ 3ietnamese reading: chu9n: 6: a fi ata^at
de, Yn Yntregime devotat la@ a se preda pe sine Yn Yntregime la@ special, particular, a se
e2prima@ singur, unic responsa:il pentru@ singur (cu sine)@ zhuan 2Gn a:sorptie,
concentrare@ 8:special, specialit9, monopolize@ monopolize, ta!e sole possession@ for a
particular person, occasion, purpose, focused on one thing, special, e2pert, particular
(to sth), concentrated, specialized@ zhuan lFn special column@ zhuan lW (n)
patent@ $ zhuan mTn specialist, specialized, customized@ O zhuan 2Gn P
a:sorption, concentrate, concentrate, concentration, engrossed@ 5: einzig, allein, nur,
ausschlielich, ganz, :esonders, eigens, nur fr sich allein, sel:stndig, etwas auf sich
allein nehmen, an sich reien, sich aneignen@
,*,,: /4 Dandarin reading: +[@ +iC Wade+5iles: choi@ 8<8H: t(^i@
Yhi@ -c 7antonese reading: hei=@ 0apanese on reading: Yi1 Ye@ !i OP (in
Qaponeza: h)0apanese !un reading: iYi@ Vorean reading: Yif 3ietnamese
reading: YhBf 6: respiratie, suflu, suflare@ energie, aer,vapori, a:ur@ fluid vital,
temperament, vreme@ climat@ dispozitie@ energie@ mana@ energia vitala @'vaporii unduitori se
ridica de la sol si formeaza norii' (Wieger) <orma traditionala cuprinde 'orezul' m, si
vaporii sau a:urul care se ridica de la gatirea orezului omul rTn @ localizare: campul de
cina:ru miQlociu zhng dantiFn@ i()este una din cele trei comori san, :ao$
alaturi de 0ing() si Shen(})@ 4un(Z) si Po() Qoaca un rol important in medierea dntre
incon^tient ^i con^tiinXa, psihic si corp ca sim:oluri auto:uz@ KW lW (n)+ forta@ putere@
energie@ lW Ki + forta@ KW rTn+ a face pe cineva furios, a contraria, inoportuna, enerva pe
cineva@ KW p- (n) + viziune indrazneata@ perspectiva de YntreprinzZtor, atitudine impozanta@
:ng KW+ a+^i Xine rZsuflarea@ 1: zhng KW + a fi dezamZgit, a nu reu^i sZ se ridice la
YnZlXimea a^teptZrilor@ 2i KW (v) disperare@ a simti ca renunti, a:andonezi@ 2i KW (adQ)
descuraQat@ frustrat@ ca[ KW+ talent literar@ chU KW !o (n)+ eli:erare emotionala@
supapa de evacuare gaz, aer@ c[ KW Kuan+ magnetosfera@ d KW+atmosfera@ -fR KW
(n) + noroc@ sansa@@ ha[ zi KW+ copilaros@ :aietos@ Qia shG KW +umidificator@ ! KW
+politicos@ !o KW + ton (prietenos sau dusmanos al comentariilor)@ shng KW(n) +voce@
ton@ sha KW privire ucigasa@ p[ KW +temperament, dispozitie, stare@ }shTn KW+
e2presie, maniera, YnsufleXit, viguros@ -shng KW + furios, ne:un, Qignit,ofensat@ a se Ynfuria,
a fie furios, tn KW + oftat, suspin@ 2iang KW tZmcie, smirna@ 9ng KW+curaQ,
valoare @ zhW KW (n)+ hotarat, decis@ 8: air, gas, air, smell, , steam, vapor@ weather,
atmosphere, :reath, vital :reath, spirit, anger@ to ma!e s: angr9, to get angr9, to :e
enraged@ haze, influence, flowing out, power, vitalit9, feeling, anger, mood, nature, manner,
:ehavior, condition, energ9@ corresponds to 0ungs definition of li:ido as life energ9 (t is
precious to recognize deepl9 that these concepts of 0ing() i() Shen(}) 4un(Z) Po()
pla9 an important part which mediate :etween the unconscious and consciousness, ps9che
and :od9 as s9m:ols :us@ KW lW (n)+ strength@ energ9@ lW Ki +strength@ KW rTn+
to get someone angr9, to get someone anno9ed@ KW p- (n) +:old vision@ enterprising
outloo!, (n) imposing attitude@ :ng KW+hold one;s :reath@ 1 : zhng KW + :e
disappointing, fail to live up to e2pectations@ 2i KW (v) despair@ feel li!e giving up@ 2i
KW (adQ) discouraged@ frustrated@ ca[ KW+ literar9 talent@ chU KW !o (n)+ gas, air
outlet, (n) emotional outlet @ c[ KW Kuan+ magnetosphere@ d KW+atmosphere@ - fR
KW (n) +good luc!@ good fortune@ ha[ zi KW+ :o9ish, childish@ Qia shG KW +humidifier@
! KW +polite@ !o KW +(friendl9 or unfriendl9) tone (of comments)@ shng KW(n)
+voice@ tone@ sha KW +murderous loo!@ p[ KW +temperament, disposition, temper@ }
shTn KW+e2pression, manner, spirited, vigorous@ - shng KW +angr9, mad, offended, to get
angr9, to :e enraged, to ta!e offense@ tn KW + sigh, heave a sigh@ 2iang KW +incense@
9ng KW+courage, valor @ zhW KW (n)+ resolve@ drive ET i () KW, Tnergie vitale@
gaz @ air@ souffle @ souffle vital@ odeur @ vigueur@ Tnergie@ irriter@ 'Aes vapeurs ondulantes
s;Tlvent du sol et forment les nuages' ++Wieger Aa forme comple2e comprend un
'riz' m, la vapeur s;Tlve de la cuisson du riz homme rTn @ champ de
cina:re mo9en zhng dantiFn@ 5:Auft, 5as, ther, /unst, /ampf, 4auch, %tem,
%tmosphre, 8influ, %usflu, Dacht, Ae:ens!raft, 5eist, 5efhl, Zorn, Aaune, Wesen, %rt,
Benehmen, Zustand, 8nergie@ $B@ ,*,,@
,*,): Dandarin reading zhW zhuW 0hiC t(chi 7antonese reading zi$@
0apanese on reading chi 0apanese !un reading itasu@ Vorean reading chi
3ietnamese reading nh[@ "raditional 3ariant(s) delicate, fine@ dense@
DT a trimite, a acorda, a furniza, a provoca, a transmite@ a transmite@ a e2prima@ a ceda, a da@
a produce, a cauza@ a face pe cineva sa dea tot ce poate@ sa mearga cel mai profund@ la limita
e2tremZ@ a cauza@ a merge, minuscul(fin) ^i inchis@ ET fine and close, to send, to devote, to
deliver, to cause, to conve9 , e2tend(respects, greetings, etc,) result in, incur, concentrate,
sothat, interest@ <:adresser @ causer@ entraYner @ s;appliKuer @ transmettre, envo9er, livrer,
apporter, le sacrifice, de renoncer, de refuser, la volontT, l;intention, le :ut, l;achvement,
parfaitementvenir, lancer, pour effet de crTer, provoKuer, d;Tvidence, atteindre, o:tenir, de
sorte Kue, ce Kui, il vient ce Kue@ se rendre dans un lieu eloignT', tandis@ GT !ommen lassen,
>eranla((en, :ewir!en, verursachen, hervorrufen, entstehen, hervorgehen, erreichen,
erlangen, (o dan, wodurch, es !ommt dazu, da@jberbringen,schic!en,hinge:en,opfern,
verzichten,a:lehnen,Wille, %:sicht,Ziel,3ollendung, hervorragend @ 67869f
,*,$: Dandarin reading roR rou) Qou 7antonese reading Qau?
0apanese on reading n9uu, Quu@ 0apanese !un reading: 9awara!ai,
9awarageru, 9awara@ Vorean reading: 9u@ 3ietnamese reading: nhu@ 6:
moale, :lcnd, tandru, malea:il, fle2i:il, usor, suplu@ su:til, delicat@ plZpcnd@ docil@
fraged@ fragil@ mic, su:tire, zvelt, neYnsemnat@ YngZduitor, sZrac@ fin@ dulce@ cZldut@
melodios@ tandru, afectuos@ Yncet, domol@ monoton@ u^or@ lini^tit@ fZrZ zgomot@ fr
fortZ, sla:@ diluat@ 8:soft, gentle, pliant, fle2i:le, mild, supple@ 5: geschmeidig,
:iegsam, gelen!ig, weich, zart, sanft, schwach, nachgie:ig, gefgig@
,*,?: neng9 >edeti T678Of
,*,-: OP Dandarin reading 9Gng 9ing, 9ing 7antonese reading Qing,
0apanese on reading ei 0apanese !un reading fureru midorigo
Vorean reading 9eng 3ietnamese reading anh : 6: a Ym:rZti^a@a cuprinde
Yn,a Ynglo:a Yn, a purta Yn :rate@ copil mic, prunc@ copil nou nascut, mama care
alZpteazZ@ YnconQurat, infasat, ^iret@ ^nur@ panglicZ@ 8::a:9, infant, :other,
:reastfeeding mother@ 5: Sugling, neuge:orenes Vind (:esonders Ddchen),
umge:en, einwic!eln die sugende Dutter
,*,>: er
),-
r : 6: %copil@ fiu@ Bsufi2 pentru nume@ 7sufi2 pentru anumite
adver:e de loc ^i timp@ 8:son, 9oungster, 9outh@ 5:Shnchen, Sohn, Vna:e, !leines
Vind, Vind, ich, dein Sohn, :edeutungslose %nhngesil:e fr 4auptwrter in der
Pe!inger Dundart@
,*,.: hu,@ vedeti: ,*1@
,*,B: OP Dandarin reading d[ di$, di ,, di )

ti 7antonese reading
di!>
0apanese on reading de!i Qou 0apanese !un reading arau
Vorean reading che! 3ietnamese reading sch : 6: a spZla, curZXa, purifica@
mZtura@ vad@ a trece printr+un vad@ loc@ locul unde @ acela care@ a(se)spZla@ mcl@ a
(se)scZlda@ a muia, a Ym:i:a, a (se) umezi@ a (se) Ynmuia@ a (se) uda@ :altZ, mla^tinZ@
a:rupt, rcpos@ 8: wash, cleanse, purif9@ sweep@ 5:waschen, splen, reinigen, su:ern,
lutern, :essern@
,*,1: Dandarin reading chh 0hq (hi chu9 t(chu 7antonese
reading: ceoiC1 cyu61 cyuCf 0apanese on reading: .o1 .if 0apanese !un
reading: no0oYuf harauf
Vorean reading: cey@ 3ietnamese reading: trq@ 6: a retrage@ elimina,
indeparta, e2cepta, a sustrage@ a lua, a duce cu sine (pe cineva)@ a nimici, divide, a
scapa de, departe de, Yn afarZ de@ a ^terge, a scdea@ a divide( aritmeticZ)@ afarZ@ a
scoate@ a invita, a duce@ trepte cZtre un palat@ suprafatZ@ e2terior@ aparente@ 8:
eliminate, remove, e2cept, do awa9 with, wipe out, divide, get rid of it, do awa9 with,
:esides@ 5:fortnehmen, :eseitigen, a:schaffen, entziehen, a:ziehen, ausnehmen,
ausschlieen, ausgenommen, auer, mathem teilen, Stufe, %ufstieg, :efrdern,
ernennen, ordnen
,*)*: Dandarin reading: -uMn -un -uMn -uan9 hjan h(jan
hiouanf 7antonese reading: .yunCf 0apanese on readingT gen1 Yenf
0apanese !un reading: Yurof
Vorean reading: hyenf 3ietnamese reading: huyn 6: Yntunecat, sum:ru@
negru@ culoarea cerului, culoarea al:astru inchis a marii(in l: greaca: ion)culoarea cerului
nocturn@ profund, adanc, mistic, calm@ contemplatie@ a:sor:tie contemplativa@ linistit@
corespondenta analogica /magica: moartea sacra/transa mistica@ mister@principiul
transcendantal sau calea care aQunge la izvorul tuturor fenomenelor in conceptia lui Aaozi si
Zhuangzi@ $OP d mTn marea poarta(poarta transei)@ acest caracter este inlocuit de
9uan ) in ,-,, ,-), ,--, >., >1, ,*)*, ,*>B, ,-1, -,.,, ->)1, >--) si >--? in unele
editii@ 2uFn pin hsan pin hiouan pin+ femela profunzimiiOviduluiP, numitZ ^i matricea
profunzimii desemneaza =in+ul din =ang + poarta feminina(=in) din zona =ang(starea de veghe
parado2ala@ transa mistica)Ovedeti imaginea diagramei in metoda de trezire pilotataP@ 8:
:lac!, dar!, deep, profound, a:struse, m9sterious, hidden, the color of the s!9, unrelia:le,
incredi:le@ <: noir, som:re, profond, o:scur@ o:scuritT@ cachT, m9stTrieu2, ciel@ couleur du
ciel, dont l;origine se perd dans la nuit des temps@ incro9a:le@ m9stre@ Principe
transcendantal Kui est la source de tout phTnomne dans la pensTe de Aaozi et Zhuangzi@ 5:
schwarz, dun!el, finster, tief, ver:orgen, geheimnisvoll, 4immel, taoistisch, persnlicher Jame
von (Vang Ci, ing Vaiser, vergleiche Wing Jr>>) O!ang,P peaceful@O2i,P prosperous@
splendid@
,*),: OP Dandarin reading lln ln lan= lan @ 7antonese reading:
laamN@
0apanese on reading: ran@ 0apanese !un reading: miruf Vorean reading:
lam@ 3ietnamese reading: lm@ 6: a privi la@ a inspecta@ a percepe@ a vedea,
vedere, a citi@ a o:serva@ a e2amina@ a vizita@ Yn altZ variantZ caracterul are la :aza
OQin
,
metalP Yn loc de O Qian
?
a vedeaP@ 8: loo! at, inspect@ perceive@ see, view,
read@ 5: anschauen, :esichtigen, :er:lic!en, wahrnehmen@
,*)): neng9 >edeti T678Of
,*)$: /4 wu9 mo9 mouCwu @ >edetiT 678P8
,*)?: T Dandarin reading ce 0e 0ha[ .[ ci6 t(e 7antonese reading ci6
ciC
0apanese on reading: (hi@ 0apanese !un reading: Yi0u@ Vorean reading:
ca @ 6: cusur, defect, gre^eal, eroare, :oala@ crust, coaQ (la o rana)@ cicatrice@ netre:nic,
escroc, punga^@ a pZta, a defZima, crptur, sprtur@ a strica@ a ^tir:i@ 8:flaw, defect@ fault,
disease@ :lemish@ 5:Da!el, 5e:rechen, <ehler, Duttermal@
,*)-: hu,@ vedeti: ,*1@
,*)>: /4 Dandarin reading: a[ aiC

aif 7antonese reading: ngoi=
oi=f
0apanese on reading: ai@ 0apanese !un reading : mederu oshimu itoshii:
Vorean reading: ay@ 3ietnamese reading: 9u 6: doua inimi@ a iu:i@ a fi
scump la@ dragoste, afectiune iu:ire@ a se Yndrgosti de@ se pot suferi@ afectiune,
simpatie@ fiint iu:itZ, drag, scump@ a simti afectiune@ a fi pasionat de, a place, admira@
aW m+ a adora, admira@ aW K[ng + iu:ire (intre un :ar:at si o femeie)@ aW ren+
partener, soX, soXie, iu:it/a@ 2Gn aW iu:it/a@ zu- aW + a face dragoste@ 8: love,
affection, li!e, :e fond of, :e apt to, :e in the ha:it of@ to love, affection, to :e fond of, to
li!e,admire@ O aW m P adore, admire@ O aW K[ng P love (:etween man and
woman)@ O aW ren P spouse, hus:and, wife, sweetheart @ O 2Gn aW P :eloved@
zu- aW + to ma!e love 5:lie:en, Aie:e, 5elie:te, Aie:lings+, gerne tun oder ha:en,
gewohnt sein, schtzen, Wohlwollen, Ditleid, leid tun, schonen, sparen, geizen,
Begierde, s!r:trsna 5ier, 5ier als Irsache des Aeidens
,*).: Dandarin reading: mBnf min9 min 7antonese reading: manC@
0apanese on reading: min@ 0apanese !un reading: tami@ Vorean reading:
min@ 3ietnamese reading: dcn DT oamenii(obi(nuiti,f (upu(ii1 cet"eniif
lumeaf comunitateaf locuitoriif un membru al unei naionalitati1 o per(oan" de o
anumit" ocupaie1 ci>ilif ET the people, people, su:Qects, citizens @a mem:er of a
nationalit9, a person of a certain occupation, civil, social@ GT3ol!, Bevl!erung, Intertanen,
Staats:rger, :rgerlich, zivil, sozial@ $-@
,*)B: ! 0h[ 0hiC t(chi ching 6: a aranQa@ a diriQa, a fi2a@ a reglementa@ a guverna@
a manevra, a carmui (un vas)@ a Yndruma (purtarea cuiva)@ a conduce @ a determina@a
conduce@tratament@ curZ@ leac,remediu@ a vindeca@ a remedia@:ine+guvernat@ a
conservaOprin sZrareP@ ET rule, govern, harness, control, treat, cure, puni(h@ ET
gouverner@ administrer @ guTrir@ soigner @ amTnager@ pai2@ GTheilen, :ehandeln, pflegen,
ordnen, leiten, verwalten, regieren, :eherrschen, 4err werden, :estrafen, :erichtigen,
zurechtweisen, gute 6egierung, friedliche Zeiten@ =8==f
,*)1: "OvP Dandarin reading guA guo9 Yuo@ 7antonese reading:
gwoY=
0apanese on reading: YoYu@ 0apanese !un reading: Yuni@ Vorean
reading: YwuY @ 3ietnamese reading: +uc @ Semantic 3ariant
gu 6: stat, tarZ@ natiune@ dinastie@ 8:countr9, state, nation@ 5:6eich,
Staat, 3ol!, Aand, /9nastie@
,*$*: neng9 >edeti T678Of
,*$,: /4 wu9 mo9 mouCwu @ >edetiT 678P8
,*$): , 0he 0h[ 0hi61C t(chi tche 6: radical: (sageata)@ O . zh-ng sh zhG dW
tinta sagetilor(criticii) pu:liceP@ Yru You= DT gura@ deschidere@ intrare@ poarta@ 8:mouth@
open end@ entrance, gate@ <: :ouche @ ouverture @ entrTe @ passe @ trou@ (emni!icatieT a
cunoaste@ cunoastere@ a fi constient@ eruditie@ cunostinte@ a intelege@ a percepe@ a fi constient@
cunoastere miQlocita(in l:s!r: Qnana) care e luata de confucianisti drept inteligentZ,
Yntelepciune, desteptaciune, cand de fapt e doar o acumulare, o memorizare de te2te si
intipariri transmise sau memorate(in l:s!r: smrti)@ (influenta confucianista care identifica
inteligenta si intelepciunea cu 'umplerea cu invataturi')@ 8: radical: (arrow, dart@ vow,
swear@ criticism@ . O zh-ng sh zhG dW P target of pu:lic criticism ) to !now, to :e
aware perceive, comprehend !now, :e aware of, inform, notif9, tell@ !nowledge, wisdom@ wise,
clever@ , zhG KGng educated@ <: savoir @ connaYtre @ connaissance@ , zhG "ao savoir@
connaYtre@ , zhG QuT sentiment@ perception @conscience@ connaissance@ , zhG m[ng connu@
cTl:re@ , zhG K[ng tre au courant d;une affaire 5:wissen, verstehen, !ennen,
er!ennen, Venntnis ha:en von+, sich :ewut sein, sich erinnern, :e!annt, vertraut sein mit +,
:eherrschen, das Wissen, die Venntnis, die 8r!enntnis@ apare in: )?@ in $-- acest caracter
este inlocuit de zhi?@
,*$$: hu6f vedeti: ,*1@
,*$?: # tibn tian6 tien toien 6:cerOlumea cereascZ@ raiP@ cerOatmosferaP@ vremea@
lumina@ ziua@ natura@ puterea cereascZ@ /umnezeu@ #tian, 2ia?:

su:cerescul@ lumea@
univesul@ 8: heaven, s!9, providence, god, divine, celestial, heavenl9, imperial, heaven;s
vault, da9, weather, nature, natural, a:solutel9 necessar9, essential, origin condition, :od9
condition@ <:ciel@ Qour@ QournTe $ temps@ saison @ nature@ univers@ 5:4immel, 3orsehung, 5ott,
gttlich, himmlisch, !aiserlich, 4immelsgewl:e,"ag,Wetter, Jatur, natrlich, unumgnglich,
Irsprungszustand, Vrperzustand@
,*$-: $/4 mLn men9 men mn 6:usZ, poartZ@ deschidere@ familie@scoalZ@sectZ@zonZ
strZdanii sau aspiratii@ $OP d mTn marea poarta(poarta transei)@ 8: door@ gate@ portal@
entrance, valve, switch, wa9 to do something, famil9, sect, school (of thought)@ # tian
an mTn shW Qin "iananmen <: porte@ entrTe @ portail, ouverture@ voie (pour l;eau, etc), dans
(son) domicile, famille, famille, classe, catTgorie@ Tcole, adeptes d;une doctrine, des
corporations, la profession,mo9en @ chU mTn dTplacement / dTplacer (se) / dTplacement /
sortie / dTplacer / :ouger / dTrangement@ 5:"r,"or,Pforte, ffnung, 4ahn(fr Wasser usw), im
(eigenen) 4ause, <amilie, sippe, Vlasse, Schule, %nhnger einer Aehre, Zunft, Beruf, Zhlwort
fr Vanonen@ ,-1@
'tani(la( ulienT Aes portes du ciel tantt s;ouvrent, tantt se ferment Aao+tseu veut
dire Kue, ] lorsKu;il faut s;arrter, il s;arrte, lorsKu;il faut marcher (agir), il marche _
Ae mot thse, ] femelle _, indiKue le repos @ il rTpond au mot ho, ] se fermer _
"elle est la voie du saint homme uoiKu;on dise Kue tantt il se meut, tantt il reste
en repos, cependant il doit prendre la KuiTtude a:solue pour la :ase de sa conduite
AorsKue le saint homme dirige l;administration du ro9aume, il n;9 a rien Ku;il ne voie
l;aide de sa pTnTtration profonde 7ependant, il se conforme constamment au2
sentiments et au2 :esoins de toutes les crTatures (l fait en sorte Kue les sages et les
hommes :ornTs se montrent d;eu2+mmes, Kue le vrai et le fau2 se manifestent
spontanTment @ et alors il ne se fatigue pas e2ercer sa prudence Aes empereurs =u
et 7hun suivaient prTcisTment cette voie lorsKu;ils rTgnaient sur l;empire et le
regardaient comme s;il leur et TtT a:solument Ttranger
,*$>:%OP Dandarin reading !aG !ai, !ai @7antonese reading: hoi,@
0apanese on reading: !ai@ 0apanese !un reading: hira!u, a!u@ Vorean
reading: !a9@ 3ietnamese reading: !hai: 6: a deschide@ a iniXia, a porni, a opera
(vehicul), a revendica, a ridica (o interdicXie)@ a e2pune, a prezenta, e2plica@ a Yncepe@
(despre apZ)@ a fier:e@ 8: open@ initiate, :egin, start, operate (vehicle), open up,
reclaim, open out, come loose, lift (a :an)@ 5:ffnen, erffnen, anfangen, grnden,
unternehmen, freimachen, :ahnen, lsen, a:schaffen, loslassen, teilen, aus:reiten,
aufzhlen, darlegen, ausfertigen, ausschrei:en, es heit:+, offen, !lar, verstndig,
!lug, :rodeln, sieden
,*$.:&OP Dandarin reading: hT gT he) ho @ 7antonese reading: hap>@
0apanese on reading: !ou@ 0apanese !un reading: to:ira@ Vorean reading:
hap : 6: a inchide u^a, u^a :atantZ, complet, intreaga (familie) familia@ cuvertur@
Ynveli^@ integral, tot@ intregul@ 8: close, whole, entire@ all@ leaf, shut, door@ 5:"rflgel,
schlieen, ganz, vollstndig, die <amilie@
,*$B: neng9 >edeti T678Of
,*$1: /4 wu9 mo9 mouCwu @ >edetiT 678P8
,*?*: ' ci tse : 6: femela la pZsZri@ 8: female :ird@ 5:3ogelwei:chen, Wei:chen,
schwach
,*?,: hu6f vedeti: ,*1@
,*?): (Dandarin reading mBng ming9 mingT 7antonese reading
ming?
0apanese on reading mei m9ou 0apanese !un reading a!arui a!ira!a
a!eru
Vorean reading m9eng 3ietnamese reading minh 6: strZlucitor@ iluminat@
luminos@ luminZ@ zori,(de aici:)urmZtoarea(zi )@ clar, evident@ a face clar, a declara@ vZz@ vedere
inteligentZ, inteligent@ a intelege@ iluminare@ trezire@ 8: :right, light, :rilliant, clear, distinct,
open, e2plicit, sharp+e9ed, clearsighted@ 8nlightened@ 8nlightenment@ o:vious, uneKuivocal, to
understand, to realize, ne2t, the Ding d9nast9@ <: connaYtre@ savoir@ comprendre@ lumineu2@
:rillant @ clair@ distinct@ net @ ouvert@ pu:lic@ e2plicite @ prompt@ leste @ prochain@ suivant@
ouvertement@ vue@ 5: hell, leuchten, scheinen, glnzend, :erhmt, offen, sicht:ar, !lar,
deutlich, es ist !lar,da+@ er!lren, 3erstand, verstehen, er!ennen, wissend, !lug, morgen,
4flich!eitsanrede, Ding+/9nastie(,$>B+,>??),<J@ apare inT 678C9f ==8Qf CP8=9f
Stanislas 0ulien: (l n;9 a Kue le saint homme Kui puisse paraitre ignorant et :ornT,
lorsKu;il est arrivT au com:le des lumires et du savoir 7;est ainsi Ku;il conserve ses
lumires, de mme Ku;un homme opulent conserve ses richesses en se faisant passer
pour pauvre
,*?$: ) Dandarin reading :a[ : :ai) pai 7antonese reading :aa!>
0apanese on reading ha!u :9a!u 0apanese !un reading shiro shiroi
mousu
Vorean reading pa9! pa9 3ietnamese reading :ch : 6: al:, al: ca zZpada,
pur, imaculat@ strlucitor, luminos(despre culori) viu@ clar@ a face clar, a declara@ a
Yntelege@ gol@ simplu, fara scop@ inutil, zadarnic@ Yn van@ nefolositor, gratuit, gratis@ 8:
white@ snow+white, pure, un:lemished@ :right clear, pure, plain, :lan!, in vain, to no
effect, free of charge, gratis@ 5:wei, leer, rein, hell, !lar, er!lren, :e!anntmachen,
offensichlich, leicht verstndlich, einfach, gewhnlich, einfltig, nichtig, verge:lich,
umsonst, !ostenfrei, <amilienname, auch po ,,gelesen@
,*??: * Dandarin reading sW si? sse 7antonese reading sei$ si$
0apanese on reading shi 0apanese !un reading 9otsu 9ota:i
Vorean reading sa 3ietnamese reading tR : 6: patru@ toate Yn Qur, peste tot, a
doua din cele cinci note muzicale@ * O * P sW ch P peste tot, oriunde ^i in toate
direcXiile@ 8: four@ all around, ever9where, the second of the five musical notes@ * O
* P sW ch P all over the place, ever9where and all directions 5: vier, ringsherum,
:erall, die zweite der fnf Dusi!noten@
,*?-: +OP Dandarin reading dF t tW da) ta 7antonese reading daat>
taat$
0apanese on reading tatsu dachi 0apanese !un reading tooru todo!u
Vorean reading tal 3ietnamese reading dt : 6: a aQunge la, a atinge,a trece
prin, a realiza, a se clarifica, a realiza demnitatea, inteligenta@ a e2prima, a transmite,
a informa, a comunica, a prelungi, a trece prin@ a penetra@ a intelege perfect@ a face
cunoscut@ a deveni cunoscut@ de succes, a reu^i@ pretutindeni, universal@ (uneori: miel@
om :lcnd ^i ginga^@ a YngriQi (oile care fat)@ (despre oi) a fta@ 8: arrive at, reach@
attain, pass through, achieve, realize, clear, inform, notif9, dignit9,intelligent,
e2press, conve9, communicate, e2tend@ 5: durchgehend, hindurchgehen,
durchdringen, eindringen, verstehen, !lug, ffentliche Be!anntmachung, :ermitteln,
mitteilen, sich erstrec!en, erreichen, :is, erzielen, gelingen@
,*?>: neng9 >edeti T678Of
,*?.: /4 wu9 mo9 mouC wu @ >edetiT 678P8
,*?B:/4 wei91C wei: 6: a face,a acXiona,a fZptui@a fi@a administra@a servi drept@a
acXiona ca@a deveni@Yn numele@ a cauza@pentru cZ@ din pricinZ cZ@motiv@ 8:do,act,act as,serve
as,:ecome,:e,mean,together with Osuo so actuall9@placePto indicate a passive
structure@indicating the o:Qect of one;s act of service@ <: faire, agir, pratiKuer, tre utilisTs
comme, sont considTrTs,pour@ @ afin de@ en vue de@ wTi su 9 wTi agir sa guise /
se conduire en maYtre a:solu / se conduire en despote@ 5:tun,handeln, :en, machen,
lassen, veranlassen, :ilden, sein, dienen als+, gelten als+, (?) zur Bestimmung als H:Qe!t@ ).@
,*?1: hu6f vedeti: ,*1@
,*-*: - (hpng (heng6 (cheng : 6:a trZi@ viatZ@ in l: sans!rita: Qati@ @- sheng,
ming?: forta vietii@ energia vitalZ@ trai@ viu, a da nastere@ a aduce la viatZ(supravietuire)@ :rut@
crud, natural, proaspZt@ nou, neo:isnuit@ inedit@ YnvZtat@ erudit@ savant@ discipol@ student,
literat, maestru@ relatia de geneza in legea celor cinci elemente vi:ratorii wu 2ing ()
(vedeti si ! !e? relatia/ciclul de dominare in w 2[ng@ 8: give :irth to, :ear, grow,get,
light a fire,living,unripe, green, raw,uncoo!ed,unprocessed, unrefined, crude, unfamiliar,
unacKuainted,strange, stiff, mechanical,used :efore a few words to e2press emotion a:s
sensation: e2treml9,ver9,e2istence, life, life (force)/ livlihood, pupil, student@ <: vie@
e2istence @ Tlve@ accoucher@ naYtre @ pousser @ vivre@ cru @ inconnu@ Ttranger@ 5:Ae:en, le:en,
le:endig, ge:ren, erzeugen, sich :ilden, ge:oren werden, entstehen, werden, wachsen, roh,
frisch, unreif, unerfahren, un:e!annt, neu, fremd, wild, Schler, 0nger, der einen Beruf
%us:ende, ein Schauspieler, sehr, durchaus, :ud 82istenz, 5e:urt s!r Qa!ata, neue 5e:urt@
s!r:] Qati_@
,*-,: . Dandarin reading: 0he 0hi6 0he 0hi6 chihf t(chif tchif
chi8chihf (i @ 7antonese reading: 0i6@ 0apanese on reading: (hi@
0apanese !un reading: yuYu1 Yore1 no@ Vorean reading: ci@ 3ietnamese
reading: chif 6: el@ ea@ acesta, acestea@ a lui@ a ei@ a lor@ semn pt genitiv ^i
atri:utiv@ care se duce la@ ET mar!s preceding phrase as modifier of following phrase@
(pronoun) used to connect the modifier and the word modified@ without
actual reference he, she, it this, those, him her, them@ go to@ sign for genitive, zigzag,
untranslata:le filler@ (literar9 eKuivalent of ), (su:or part)@ GT er,sie,es, dieser, Qener,
Zeichen des 5enitivs, hingehen, gehen, Zic!zac!, un:ersetz:ares <lic!wort@ ET Aittera
au2iliaris@ (literar9 eKuivalent of de@ d[@ dW de@ di)@ di? , le centre de la ci:le@ :ut@ o:Qectif) @
(su:or part) @ him @ her @ it postposita ;nomini:us; facit genitivum@;ver:is;facit relativa,
participiaPronomen : (lle,iste@suus(tem: Progredi Pervenire adDutare@ Particule
au2iliaire,d;un usage trs+Ttendu en chinois PlacTe aprs un nom, elle indiKue Kue celui Kui la
prTcde est dans sa dTpendance, ou au cas Kue nous nommons gTnitif@placTe aprs les
caractres Kui peuvent avoir une signification ver:ale, les rend actifs, en fait des participe, ou
devient elle+mme un pronom relatif Pronom dTmonstratif Aui, 8lle, 8u2, 7eu2+ci, 7eu2+l,
etc 8lle signifie aussi 'a l;Tgard de','en ce Kui concerne' /e plus,elle est aussi prise comme
ver: de mouvement:'aller d;un lieu un autre'@ 'parvenir '@ 'Passer de' 8t encore:
nTgliger(i 9), changer (piTn+9) In Tcrivain chinois,citT dans le dictionnaire de Vhang+hi, dit
Kue 'toutes les fois Kue ce caractre est emplo9T dans le langage, il indiKue: ou un rapport de
dTpendance(9eou sso chou)des personnes et des choses@ ou un rapport de
;dTtermination;(9eou sso tchi ssT), ou enfin un rapport de;mouvement vers; (9eou sso wng)
7;est,dans les trois cas, une particule de 'relation; Ae caractre tchi est aussi pris dans une
acception presKue s9non9me(thoung) de tchi, 'se rendre dans un lieu eloignT', tandis Kue
le premier signifie 'se rendre dans un lieu rapprochT de celui o l;on se trouve_ (Vhang+hi)
7e mme dictionnaire cite des e2emples l;appui de son dire, et aQoute Kue, dans l;un et
l;autre cas,le sens et le son de tchi,comme prononciation,sont les mmes7ette o:servation
e2pliKuerait pourKuoi il 9 a dans la langue graphiKue des 7hinois tant decaractres Kui sont
priscomme; s9non9me;, cause de la seule ressem:lance du;son;,la ;forme; n;en a9ant
aucune@ et pourKuoi aussi il 9 a tant de caractres dans cette mme langue graphiKue Kui ne
reprTsent Kue le ; son; de certains mots de la ; langue parlTe;, l;e2clusion de toute
signification 'graphiKue' /ictionnaire et9mologiKue chinois+annamite latin+francais par
5Pauthier, /idot,,B>.@
6: vehicul, ma^inZ pe roXi sau instrument,strung, a roti, a ridica apZ cu roXi de apa@
8: vehicle, wheeled machine or instrument, lathe, turn, lift water :9 water+wheel@ GT
#agen, Varren, <ahrzeig(Qeder %rt), der Wagen im chin Schachspiel(stets ! ,
gelesen, Dad, Daschine, /reh:an!, schleifen, drechseln, <amilienname, Wird auch !
, gelesen@
,*-): / Dandarin reading chq -q chuC1 -uCf t(chuf 7antonese
reading: cuY6@
0apanese on reading: chiYu1 YiYu1 Yyuuf 0apanese !un reading:
taYuwaeru ya(hinau Yauf Vorean reading: chwuY1 hyuYf 3ietnamese
reading: churi1 (hcf 6: a construi (o clZdire)@ a cre^te (copii)@ a cultiva (plante)@a
nutri, a hrZni, a alimenta@ (fig) a nutri (un sentiment, o sperant)@ a Yntretine, a
mentine Yn :unZ stare@a educa@ a face provizii de, a stoca@ a aproviziona, a deservi@ a
pstra@ /chu?: animal domestic@ animal domesticit@ vite@ / 2u?: a cre^te(animale)@
hranire, YngriQire, cultivare, a ridica, efectivele de animale, animale domestice, animal
domesticit, :ovine, a creste (animale), / z ch+ animal nou+nZscut@ 8: feed, care,
cultivate, raise@/chu?: livestoc!@ domesticated animal@ domestic animal, cattle, /
2u?:to raise (animals)@ livestoc!, to raise (animals), domestic animals,livestoc!,
domesticated animal, domestic animal@ / z ch+ new:orn animal@ 5: chu:
4austier, 6ind, 3ieh, xu: ernhren, pflegen, zchten
,*-$: . 0hi6 >edeti 678N6
,*-?: - (hpng (heng6 (cheng >edeti T,*-*@
,*--: 0 Lr er9 Jr erhf DT % (astfel@ Yn acele circumstanteb, Yn calitate de:) sufi2 Yn
frazele adver:iale@ particulZ de legaturZ: apoi@atunci, si YncZ, si, dar,YnsZ@ B tu@dvs@ 7
particulZ finalZ@ ET e-pre(( coordination, similar to :ut or 9et, connect cause and effect,
aim and means or action, indicate a change from one state to another@ET et @ mais @ tandis
Kue@ alors Kue@ GTund dabei, und demgem,gleichwie, a:er, sonder, und doch, gleichwohl,
indessen, du dein, leeres Wort am Satzendende@
,*->: 1 bq buC pu pou : DT nu @non@fZrZ@ negatie@ (prefi2 negativ)@unii comentatori
considerZ cZ forma veche, care a fost ulterior simplificatZ ca : 1 este: huai) Oa gandi la@ a
nutri (un sentiment, o sperant)@ a pstra cu duiosie, a pstra Yn suflet@ minte@inimZ@san@
termen folosit pentru a indica non+actiunea, decizia de a realiza]eli:erarea_,li:ertatea Yntre
anumite limiteP@ Ovezi: 7omentariu Yn ]5losar de termeni chinez+roman_P@ 8: no,not, negation,
used to form a negative,used to indicate indifference, used to indicate a choice to get free,
freedom within limits@ <: (placT avant un mot au Kuatrime ton) ne pas 5:grundstzliche,
a:solute 3erneinung, nein, nicht, (nicht so sein, nicht da sein, nicht tun), un+, +los,
verneinende Befehlsform, wolle nicht, tue Qa nicht, noch nicht, ge:r fr erhe:lich, sehr sich
frei machen, sich lsen, <reiheit in 5renzen@ ),1@
,*-.: 2 you= yu DTa avea@a e2ista@manifestareafplinul@fiinXa@e-i(tenaOceea ce are
caracteristici ^i deci un numeP@ s!r: ]bha>af ETto ha>e, to possess, to e2ist, there is, the
:eing, to own the e2istence@ GThaben, vorhanden sein, es gi:t, phil: das Sein, :ud: das
/asein,
,*-B:/4 wei91C wei: vedeti: ,*?B:
,*-1: 0 Lr er9 Jr erhf >edeti T,*--:
,*>*: 1 bq buC pu pou : >edetiT ,*->:
,*>,: 3 Dandarin reading: (h[ (hiC (chi f 7antonese reading: ciN (iNT
0apanese on reading: .i (hiT 0apanese !un reading: tanomuf Vorean
reading: (if
6: a se :aza pe@ a avea Yncredere Yn@ a se Yncrede(Yn)@ a se :izui (pe)@ a depinde de@ a se
intemeia pe, a fi sigur@ a se spriQini pe@ Yncredere@ sperantZ@ sigurantZ@ se rezema de@
confidentZ, mrturisire@ a se destinui cuiva@ sigurantZ de sine@ a pZrZsi intemeierea pe spriQin
ilegitim (viitor, lumea efectelor, fructelor, infaptuirilor) pt a realiza ancorarea in prezent(acum
si aici)@ 8: rel9 on, presume on, trust to, rel9 upon, depend on@ 5: vertrauenauf, sich sttzen
auf, Sttze, sich unrechtmigerweise verlassen auf+, sich zunutze machen, im 3ertrauen auf,
!raft+@ ).-@
,*>): 4/4 Dandarin reading: chMng 0hlng 0hngf chang9f
0hang=f 0hangCf t(chang tch^angf 7antonese reading: coengC
0oeng9f cheungCf .eung9f 0apanese on reading: chou@ 0apanese !un
reading: nagai1 taYeru1 o(a@
Vorean reading: cang@ 3ietnamese reading: tru)ng@
DT lung, mare, continuu, constant, permanent, regulat, de duratZ, pentru totdeauna,
Yntotdeauna, :ine, e2celent, favora:il, rezistenta :una, putere personala@ lungime@ e2tins, a
depsi pe cineva@ a e2cela Yn@ lider@ mareOadultP, senior@ cel mai Yn varstZ dintre fii@@ ET long,
:ig, length@ continuous, regular, well, e2cellent, e2cel in@ leader favora:le, good, personal
strength@ of long duration, lasting, forever, alwa9s, strong point, forte@ <: long@ chFng
chTng la 5rande Duraille@ chFng ch fort @ chFng Qiang =angzi / le <leuve Bleu@
chFng Kiang lance@ chFng sh-u longTvitT / longue vie / longue vie / longTvitT @
chFng tR longue distance @ chFng duEn(tch^ang&toen) : le long et le court@ GT lang,
lange, dauernd, regelmig, weit, ausgezeichnet, vorteilhaft, gut, persnliche Str!e@ 98=6f
,*>$: 0 Lr er9 Jr erhf >edeti T,*--:
,*>?: 1 bq buC pu pou : >edetiT ,*->:
,*>-: 5 Dandarin reading: za@ zai$ tsai@ 7antonese reading: zoi)@
0apanese on reading: sai@ 0apanese !un reading: tsu!asadoru, tsu!asa@
Vorean reading: ca9@ 3ietnamese reading: t@ 6: a conduce@ a tiraniza, a
macelari@ macelar, a guverna, oficial@ 5 za g a invada@ 5 zh za a domina,
oficial guvernamental (Yn 7hina anticZ), servitor@ administrator, intendent@ (nav)
steward@ ofiter, ministru de stat (a actiona ca steward:) a tia vite@ a:ator@ a servi@ 8:
to rule@ govern, official@ 5 za g + invade@ 5 zh za +dominate, governmental
official (in ancient china), :e in charge of, head, slaughter, :utcher@ 5:regieren, erster
Dinister, 6eichs!anzler, leitender Beamter(verschiedener Stellungen), leiten,
verwalten, vorstehen, schlachten, erste Schrei:weise<amilienname
,*>>: 6 (h[ (hiC (chi : 6: corect@ da@ aceasta, astfel, asa@ deci@ (prin urmare@ indica
miQlocirea@ particulZ pentru legZturZ:) este@sunt@ a afirma@6Gshi?9i$: de aceea@
8:correct,right,9es,right,used as the ver: to :e when the predicative is a noun,used for
emphasis when the predicative is other than a noun, used to indicate e2istence,used to
indicate concession@ <:oui@ d;accord@ vrai@ correct@ tre@ il 9 a@ n;importe@ tout @ ce@ cela@ 6
shW fi le vrai et le fau2@ le :ien et le mal@ discorde@ 6 shW fu oui ou non@si 5:richtig,
6echt, Qa,dieser,Qener,solcher,so sein,der <all sein,sein, ist@ )?.@
,*>.: 7/4 wti weiC weiT DT a se adresa, a spune, a zice@ chemare, a se chema@ a+si
zice siesi, a gandi, a+si imagina@ semnificatie@ sens@ 8:sa9, :e called, meaning, sense@ 5:
Qemanden mitteilen, zu Qemanden sagen, von Qemandem oder von etwas (!ritisch) aussagen,
nennen, heien, :edeuten, eine (:estimmte) Bedeutung ha:en, einen (:estimmten) Sinn
ha:en, dar:er sprechen, sagen@
,*>B: -uMn -uan9 hjan h(jan hiouan /in .ap8T gen48 3edeti:
,*)*@
,*>1: dT de) te te@ t@ teh: 6:virtute@
calitate@merite@a:ilitate@putere@succes@comportare@a aprecia@ 8: virtue, Kualit9, good
Kualities,merits,favors,:lessings, a:ilit9,strength, success,:ehavior, considering as
good ,to appreciate,5erman9@power for paces to the ver9 crosspoint of 9in and 9ang
+:uilding a networ! resulting in integrit9 +a mirror of oneness and wholenessHne turns
to polarit9 and reverse in everlasting c9cles@ <: vertu@ moralitT@ volontT@ coeur@ :ontT@
:ienveillance@ 5: "ugend, 5te, gute 8igenschaften, 3erdienste, Wohltaten,
Segnungen, <hig!eit, Vraft, 8rfolg, Betragen, als gut ansehen, schtzen,
/eutschland@ ,*>1@
Vye= ye particulZ finalZ ,confirmarea unei afirmaXi@ asemenea@la fel@chiar
^i@e2act@YncZ@ETalso, too, as well, indicating concession, indicating resignation@
GTSchluwort der Schriftsprache, das ist, das :edeutet, Zeichen des (ndi!ativs, in
seltenen <llen ein <ragewort, Imgangssprache: auch, und e:enfalls, sogar@=8O7f

P8 Cone-iuni/Connection(/Conne-ion(/
:erbindungen/Cone-ione(/Conne((ioni
'(n Aieh "zu(Aie zi) gasim aceasta referire la 4un si Po: *ionel Gile( "he spiritual
element in man is allotted to him :9 4eaven, his corporeal frame :9 8arth "he part
that :elongs to 4eaven is ethereal and dispersive, the part that :elongs to 8arth is
dense and tending to conglomeration When the spirit parts from the :od9, each of
these elements resumes its true nature O,P
"hat is wh9 disem:odied spirits are called !uei, which means returningb, that is,
returning to their true dwelling place: "he region of the 5reat 3oid'
"he =ellow 8mperor said: (f m9 spirit returns through the gates whence it came, and
m9 :ones go :ac! to the source from which the9 sprang, where does the 8go continue
to e2istL' Wer sein Ae:en :ewahren mchte und seine 8nde verhindern, der irrt sich in
den Jaturverhltnissen Was geistig ist, ist "eil des 4immels, was lei:lich ist, ist "eil
der 8rde Was O$BP dem 4immel angehrt, ist rein und flchtig@ was der 8rde
angehrt, ist tr:e und haftend Wenn der 5eist die <orm verlt, so !ehrt :eides
zurc! zu seinem wahren Wesen /arum heien sie die 4eimgegangenen
_4eimgegangene] !ommt von _heimgehen], heimgehen in seine wahre Behausung
(7artea (: #"ian 6ui Binefacerea 7erului /4eaven;s 5ifts in a patra povestire
intitulata 7raniul/ "he S!ull,
Vote O,P 6eferire la 4un si Po din capitolul ,* "ao "e 7hing
*ionel Gile(
4e who tries to govern a !ingdom :9 his sagacit9 is of that !ingdom the despoiler@
:ut he who does not govern :9 sagacit9 is the !ingdom;s :lessing 4e who
understands these two sa9ings ma9 :e regarded as a pattern and a model "o !eep
this principle constantl9 :efore one;s e9es is called Profound 3irtue Profound 3irtue is
unfathoma:le, far+reaching, parado2ical at
first, :ut afterwards e2hi:iting thorough conformit9 with Jature
D8C8 *au tran(lation (Senguin $ooY(1 6RO=,
Comment( on the 5ao 5e Ching Chapter U
3erse )?: '7an 9ougovern the state/Without resorting to actionL %re 9ou capa:le
of !eeping to the role of the femaleL' When we hear a:out the 'role of the female,' it
is eas9 to dismiss the whole thing as some traditional, patriarchal instruction to
women to sta9 in their place 4owever, this will not do for the "ao "e 7hing <or one
thing, in the traditional, indeed patriarchal 7hinese societ9 of the time, women mostl9
would not :e a:le to read "he9 would not :e reading the "ao "e 7hing So the advice
is not to women, it is to rulers "he rulers are :eing told to !eep to the 'role of the
female,' ie the 9in interpretation of Jot /oing
Cuan Dei (also pronounced Cuan Do) or Zuo Wang are most closel9 related to the
melod9 in Shen Cuan Dei (also pronounced Cuan Do) or Zuo Wang are most closel9
related to the melod9 in Shen i Di Pu 7hong2iu Zhenchuan inpu ing2u =in (Aoft9
"ranKuillit9 7hant)
Cuan Dei melod9 ing2u =in is alwa9s placed Qust :efore the longer melod9
5uanghan =ou
http://wwwsil!Kincom/*)Knpu/*.sKmp/sK*B2mhtmchart
Aisten to in Dusic
http://wwwsil!Kincom/*>hearhtm
7hinese Dusic 5uKin Wang <ei
http://www9outu:ecom/watchLvzpt=>?D&8s=
Zhuangzi sa9s, in 7h ?, renQian shib 8 <ast in the heartb (ie, no
selfish desires), and sit in forgetfulness (no Qudgments at all), and then 9ou will :e
Hne with /aob ;
Patience (Kuiet inner awareness) attains ever9thing, "eresa de %vila said "he :oo!
Zen is <or 8ver9oneb (tranKuil+awareness meditation) orbtaza shi!anb
teaches how to meditate in this manner /zogchen in "i:et, Shi!an in 0apan, and
/aoist 7entering,b focusing in the Aower 7inna:ar field,b (the :od9s center of
gravit9, Qust :elow the :ell9 :utton, $ inches in), teach this method
Sitting (n <orgetfulness, Sitting in H:livion (Zuowang)
http://wwwegreenwa9com/taoism/zuowanghtm
http://www9outu:ecom/watchLvA4B/3>cK9l!featurepla9er&em:edded
;uowang1 'itting and Eorgetting1 Entering 'tillne((
"so+wang (7hin, sitting forgetting) "aoist techniKue of meditation in which the mind
floats completel9 free from content and association and is at one with "ao (ts
attainment is descri:ed in 7huang+tzu > .
"aoist practitioners of all schools engage in purif9ing and strengthening the "hree
Hnesb (san+i), the three aspects of primordial Aife+<orce: spirit (shen), :reath+energ9
(chi), and se2ual essence (ching) "his is achieved via a host of techniKues: ,)
meditation practices li!e sitting+forgettingb (tso+wang, discussed :9 7huang+tzu and
Aao+tzu, et al), empt9ingb (as discussed :9 Aao "zu and outlined in the =ellow 7ourt
7anon scripture of Dao+shan, attri:uted to Wei Po+9ang and inspired :9 lad9 "aoist
Wei 4ua+tsun), the Zen+li!e 7han+chen meditation of returning to the Sourceb and
mind a:iding nowhere,b and the man9 visualization e2ercises of religious "aoism@ ))
internal alchem9 (nei+tan) through or:ital :reathing (tai hsi) and other :reathing
practices (fu+chi, hsing+chi, and lien+chi), and various ph9sical and energ9+:od9
e2ercises such as tao+9in, hsi+sui+ching, i+chin+ching, pa+tuan+chin, tai+chi chan,
hsing+i+chan, !ung+fu, and chi+!ung@ and $) the :edroom artb se2ual energ9
practices (fang+chung shu) wherein male and female Qoin and e2change energiesb@
:ut these se2ual practices are actuall9 heterodo2 for the celi:ate monastics of the
7han+chen, Shang+ching and "hree Dountain %lliance schools of "aoism who evolve
to grades higher than grade si2 Don!s/nuns strengthen and purif9 ching entirel9 on
an inner level, without actual se2ual intercourse "hese monastics and man9 other
"aoists also practice vegetarianism as a wa9 of purif9ing and strengthening the three
life forces
"he goal for all true "aoists is ming (, (llumination or 8nlightenment, or wu+wei chih+
"ao, the non+striving Wa9 of "ranscendence,b and a life of healing and :lessing
sentient :eings with the power (te) of "ao
E-trait de la recherche de( e(prit(
http://languechinoisewordpresscom/)**1/*)/*-/e2trait+de+a+la+recherche+des+
esprits/
te2te du cours en format pdf
http://cid+:1fd?.1Bf):ff>f?s!9drivelivecom/em:edrowasp2//ocuments/imagespdf

te2te e2trait de '}' (non traduit dans lTdition franaise chez gallimard)
sur la conception taoiste de lame en $ hun et . po (Z) voir cet e2posT :
http://cid+
:1fd?.1Bf):ff>f?s!9drivelivecom/em:edrowdetailasp2//ocuments/shenhunpopdf
?- cheng 9u avec Z et
%uteur: 5an Bao 8 (9,)
4istorien de la cour de lempereur =uan (Sima 6ui I) de la d9nastie des 0in
orientau2 (7hine du Sud) %uteur dun recueil de rLcit( Ltrange( (zhiguai ),
regroupTs en vingt chapitres, connu sous le titre :
la recherche de( e(prit( ( } (ou(hen.i,
5e-te original en chinoi( cla((i+ue et caracttre( traditionnel(T
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proche du te-teT
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;
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88
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*e chamane taoi(te de Xingling
Sous la d9nastie 4an, vivait un chamane taoste =ingling dans la commanderie de
Beihai, Kui avait le pouvoir de faire se rencontrer les morts et les vivants
Ine personne de la mme rTgion dont la femme Ttait morte depuis dTQ KuelKues
annTes, avait entendu parler de lui, dTcida daller le voir, et lui dit:
0aimerais Kue vous puissiez me faire rencontrer ma femme une fois, ainsi Qe pourrais
mourir sans regret
Ae chamane rTpondit: vous pouvez aller la voir
Si vous entendez des :ruits de tam:our, sortez immTdiatement, surtout ne restez pas
l
Puis il lui e2pliKua la mTthode pour la rencontre un instant aprs il rTussit la voir
%lors il pu parler avec sa femme, Tchanger des sentiments comme si elle Ttait
vivante
%prs un long moment, il entendit le :ruit sinistre des tam:ours et ne pu rester plus
longtemps
%u moment de sortir, la porte se ferma coinant un pan de son vtement, il tira et le
dTchira
In peu plus dune annTe aprs, cet homme mourut
Hn dTcida de lenterrer avec les dTfunts de sa famille, on ouvrit la tom:e o reposait
dTQ sa femme, et l sous le couvercle on vit le pan de vtement dTchirT
$ibliography1 *inY(1 De(ource(

7ultivating Stillness: % "aoist Danual for "ransforming Bod9 and Dind B9 8va Wong
With a commentar9 :9 Shui+ch;ing "zu "ranslated with an introduction :9 8va Wong
(llustrations :9 4un+9en "zu Boston, Sham:hala, ,11) ,-B pages (SBJ:
*B...$>B., 3S7A
/aoist Deditative Practices <rom the Aiterati "radition
/aoist Dethods of /issolving the 4eart+Dind B9 Dichael Winn 0ournal of /aoist
Studies, )**1, 3ol ) (ncludes a useful :i:liograph9
/aoist Zuowang Deditation Dichael 6inaldini, "aoist priest, tal!s a:out his
e2periences with different meditation techniKues, and his use of Zuowang meditation
'Zuowang meditation is a core /aoist practice consisting of "he 3iew that we are
alread9 a part of a complete whole+ the /ao, and that our Hriginal Jature is realized
simpl9 through the resting in non+dual awareness that there are not two things in the
entire universe "he method is allowing ever9thing to slip from the mind, forgetting,
not dwelling on thoughts, no preferences'
%n 82ploration of Zuowang B9 Aori <ur:ush %n informative and concise
e2planation, references, and a poem
'(nterview: 8va Wong + uanzhen' B9 0ing, Shi "he /ragon;s Douth, British "aoist
%ssociation, (ssue ,, )**.
'%n (nterview with Aiu Cingdi' B9 0ing, Shi "he /ragon;s Douth, British "aoist
%ssociation, (ssue $, )**-, p >+
Vohn, Aivia Ph/, ,1-?+ 82tensive informative pu:lications a:out the histor9, theor9,
lore, and practices of /aoism
Deditation and Ps9chotheraph9 B9 5reg Bogart, Ph/ %n informative review of the
literature regarding the ps9chotherapeutic :enefits or draw:ac!s of different st9les of
meditation

Deditation Hpens the 4eart Dar! <orstater /iscussion of 7onfucius advice to his
disciple =en 4ui as found in in 7huang "zu (>)
Dodels of /aoist Practice and %ttainment B9 Aouis VomQath9
Hn Sitting in H:livion sit in o:livionb (zuo wang )
Hriginal "ao: (nward "raining (Jei+9eh) and the <oundations of "aoist D9sticism B9
4arold 6oth Jew =or!: 7olum:ia Iniversit9 Press, ,111
'Ps9cholog9 and Self+7ultivation in 8arl9 "aoistic "hought' B9 4arold / 6oth
4arvard 0ournal of %siatic Studies, -,:):-11+>-*
Search in 5oogle: Zuowang /aoism, Zuowang "aoism, Zuowang Deditation
"he Secrets of 7hinese Deditation: Self+7ultivation :9 Dind 7ontrol as "aught in the
7han, Daha9ana and "aoist Schools in 7hina B9 Vuan Au =u, 7harles Au! 6ed
Wheel, Weiser, )**. )-> pages (SBJ: *B..)B*>>-
"he Secret of the 5olden <lower "he 7lassic 7hinese Boo! of Aife "ranslated :9
"homas 7lear9 Written around ,.-* /etailed notes and commentar9 Jew =or!,
4arper 7ollins, ,11, ,-$ pages (SBJ: **>)-*,1$$ 3S7A
Seven Steps to the "ao: Sima 7hengzhen;s Zuowanglun B9 Aivia Vohn Jettetal:
Ste9ler 3erlag + Wort und Wer!, ,1B. Hut of print
'Sitting and <orgetting: %n (ntroduction to Zuowang' B9 0ing, Shi "he /ragon;s
Douth, British "aoist %ssociation, (ssue ,, )**>, pp ,*+,$
Sitting <orgetting B9 %vi Sion
"ao and Aongevit9: Dind+Bod9 "ransformation "ranslated :9 Wen Vuan 7hu, Ph/
"ranslated from the original 7hinese :9 4uai+7hin Ja 8dited :9 Varen %llen, Pd/
Boston, Weiser Boo!s, ,1B? (nde2, ,?- pages (SBJ: *B..)B-?)C 3S7A
"ao of 4ealth, Aongevit9, and (mmortalit9: "he "eachings of (mmortals 7hung and Au
"ranslated with commentar9 :9 8va Wong Boston, Sham:hala Pu:lications, )***
,?? pages (SBJ: ,-.*>).)-B
"aoist Deditation and Aongevit9 "echniKues 8dited :9 Aivia Vohn in cooperation with
=oshino:u Sa!ade "he 7enter for 7hinese Studies, Iniversit9 of Dichigan, %nn
4ar:or, ,1B1 Dichigan Donographs in 7hinese Studies, 3 >, (nde2, detailed notes
and :i:liographies from the contri:utors, $B? pages 8ssa9s :9: =oshino:u Sa!ade,
4idemi (shida, %!ira %!ahori, "oshia!i =amada, Aivia Vohn, (sa:elle 6o:inet, 7atherine
/espeu2, Ite 8ngelhardt, and Vunio Diura (SBJ: *B1)>?*B-- 3S7A (ncludes the
essa9 :9 Aivia Vohn, 5uarding the Hne: 7oncentrative Deditation in "aoism, pp ,)-+
,-B
"aoist Deditation: Dethods for 7ultivating a 4ealth9 Dind and Bod9 "ranslated :9
"homas 7lear9 Boston, Sham:hala Pu:lications, )*** ,$* pages (SBJ:
,-.*>)->.* 3S7A
"aoist =oga: %lchem9 and (mmortalit9 B9 7harles Au! Weiser Boo!s, ,111 )*>
pages (SBJ: *B..)B*>.$
"ao of 4ealth, Aongevit9, and (mmortalit9: "he "eachings of (mmortals 7hung and Au
"ranslated with commentar9 :9 8va Wong Boston, Sham:hala Pu:lications, )***
,?? pages (SBJ: ,-.*>).)-B
"ao of Aongevit9: Dind+Bod9 "ransformation B9 Daster 4uai+7hin Jan, and Wen+
Vuang 7hu Weiser Boo!s, ,1B? ,>* pages (SBJ: *B..)B-?)C 3S7A
"he "ao of Deditation: Wa9 to 8nlightenment B9 0ou, "sung 4wa Scottsdale,
%rizona, "ai 7hi <oundation, ,1B$, )*** ,.> pages (SBJ: *B*?B,?>-, 3S7A
"raditions of Deditation in 7hinese Buddhism 8dited :9 Peter J 5regor9
5irL de Sropo( intempe(ti!( (ur le tchouang&t(eu & ean *L>i T
httpT//pochpower8org/perception(&et&regime(&d&acti>ite(&(elon&tchouang&
t(eu&99
<illeur( Con!uciu(1 interrogL par *ao t(eu (ur ce +u^il entend par bontL et
.u(tice1 rLpond T
& Srendre coeur le bonheur de( homme( et le( aimer tou( Lgalement a>ec
altrui(me8
*a condamnation du >ieu- (age e(t (an( appel T
&*^altrui(me e(t la !orme (uprme de l^Lgo(me8
<prt( a>oir longuement e-pli+uL +u^il !ait lai((er agir la certu de chacun et
(e con!ormer au 5ao1 il conclut par cette !ormule T
&Sour+uoi >ou( cramponne0&>ou( toute !orce la bontL et la .u(tice On
dirait un gLnLral battant le rappel de (e( troupe( en !uite
En >LritL le( homme(1 dt( lor( +u^il( ne >i>ent plu( dan( la (pontanLitL1
(ont incapable( de (e mettre la place de( autre(8 8888 Il ne (^agit pa( de
dre((er une barritre entre l^homme et la nature1 mai( de (e !ondre en elle1
de (e di((oudre dan( le( LlLment(1 par l^accoutumance1 en (upprimant toute
con(cience rL!le-i>e et >i>ant dan( l^harmonie uni>er(elle1 on peut
rLellement aider le( autre(8 'urtout1 +ue l^on (^ab(tienne de tout ge(te de
compa((ion intempe(ti>e1 du genre de ce( tri(te( bien!aiteur( de l^humanitL
+ui ne ce((ent de tendre de( main( (ecourable( au- noyL( et de le( en>oyer
par le !ond8 Ce (ont le( re((ort( de ce( acte( de pitiL et de charitL +ui (ont
en cau(e8 *e contra(te entre la charitL con>entionnelle et la >Lritable bontL
(^e-prime (ou( la !orme d^un apologue ambigu metttant en (ctne Con!uciu(8
*a bien>eillance ne peut .amai( te +uali!iLe de telle parce +ue prLci(Lment
elle e(t bontL dan( la me(ure ou elle (^ignore8
< la (uite de( rebu!!ade( rLpLtLe( dont il e(t l^ob.et1 Con!uciu( (e lamente
auprt( de ma2tre 'ang&hou du re!roiddi((ement +ue lui mani!e(tent (e(
proche( et (e( parent(8 Ma2tre 'ang&hou lui rLpond par l^e-emple du grand
O!!icier *in Wouei8 *or( de( trouble( +ui (e produi(irent dan( le pay( de ?ia1
celui&ci1 abandonnant un .ade +ui >alait mille pitce( d^or et emportant (on
nou>eau&nL (ur (on do(1 (^en!uit hor( de la pro>ince8 Comme +uel+u^un
(^Ltonnait de (on choi-1 Ltant donnL +ue le .ade1 tant du point de >ue de la
>aleur marchande +ue de l^encombrement1 Ltait beaucoup plu( pro!itable
con(er>er +ue le nouri((on1 *inWouei a>ait e-pli+uL T k*a nature nou( lie
l^en!ant1 l^intLrt du .adef ceu- +ui (ont liL( par l^intLrt1 le malheurle(
(Lpare f ceu- +ue lie la nature1 le malheur le( rapproche8 Entre la nature et
l^intLrt +ui peut hL(iter une (econde k
*^amour et l^a!!ection n^e-i(tent +u^ l^Ltat de mou>ement (pontanL( et
irrL!lLchi(1 il( re((ortent de( a!!ect( et Lchappent l^odre de l^intention8
<u((i1 dt( lor( +u^il( de>iennet ob.et( d^un di(cour( moral il( (e
per>erti((ent et di(parai((ent TkCeu- +ue n^unit aucune rai(on1 aucune
rai(on ne peut le( dL(unirk1 dit 'ang&hou en gui(e de conclu(ion8C^e(t
pour+uoi bien (ou>ent le( (entiment( du (age peu>ent para2tre
incon(i(tant( ou in(ipide( tant il( (ont naturel(8 *a prati+ue intentionnelle
et con(ciente de la bontL et de la .u(tice non (eulement ne (aurait arracher
(e( proche( Con!uciu(1 mai( e(t encore cau(e de l^ho(tilitL +u^il rencontre
partout oq il pa((e8 *e me((age de 5chouang t(eu e(t (imple8 Il e(t tou.our(
d^actualitL1 en .uger par le( image( d^annoncellement de >ictuaille( plu(
ou moin( a>ariLe( collectLe( par la organi(ation( humanitaire( ou
caritati>e( en >ue d^tre di(tribuLe( de( population( pour +ui elle (eront
de( poi(on( mortel(1 (i toute!oi( elle( ne le( Lcra(ent pa( a>ant (ou( leur
poid( au cour( d^un parachutage888 le( bien!ait( obligent et l^obligation
a((er>it8
& Ou (e trou>e le 5ao demanda un .our le ma2tre du Mur de l^E(t
5chouang t(eu8
& partout1 rLpondit 5chouang t(eu8
& 'oi( plu( prLci(g
& <lor( dan( une !ourmi8
&Slu( ba( g
&Dan( un brin d^herbe8
& Slu( ba( g
& Dan( cette tuile8
& Encore plu( ba( g
& Dan( ma pi((e et ma merde g
Comme (on interlocuteur re(tait bouche bLe 5chouang t(eu reprit T
& Ce n^e(t pa( a>ec te( +ue(tion( +ue tu pourra( en atteindre la (ub(tance 8
5chouang t(eu (e (ert alor( d^une de ce( mLtaphore (augrenue( dont il a le
(ecret T
& Cette !aHon de procLder me !ait pen(er1 dit&il1 cette rLpon(e +ue !it
l^employL de l^abbatoir l^in(pecteur du marchL +ui lui demandait comment
il choi(i((ait (e( porc( T kplu( on t3te le lard ba( (ur le pied plu( c^e(t
concluant gk
5irL d^un autre li>re T *eHon( (ur le 5chouang t(eu de ean EranHoi( $illeter
(+ue .e con(eille en premier,
/8884
k'i l^on peut (e rendre entier par le >in1 combien plu( peut&on (e rendre
entier par le Ciel g *e Ciel (t^ien, dLcrit un rLgime d^acti>itL et 5chouang&
5(eu en !ait un u(age trt( !rL+uent8 Vou( diron( +u^elle dL(igne un rLgime
de l^acti>itL & un rLgime ou l^acti>itL e(t e!!icace1 cela >a (an( dire f ou elle
e(t (pontannLe et knLce((airek1 (elon l^L+ui>alence +ue nou( a en(eignLe le
nageurf ou elle e(t kcomplttek ou kentitrek en ce (en( +u^elle rL(ulte de la
con.onction de toute( le( !acultL( et de toute( le( re((ource( +ui (ont en
nou(1 celle( +ue nou( connai((on( au((i bien +ue celle( +ue nou( ne
connai((on( pa(8 Cette !orme d^acti>itL e(t pour 5chouang&5(eu une (ource
inLpui(able d^Ltonnement et d^interrogation8 'pino0a Lprou>e pour elle un
(emblable intLrt8 :oici ce +u^il Lcrit dan( l^un de( (colie( le( plu(
important( de l^Ethi+ue1 ou il dLnonce l^illu(ion cartL(ienne de la libre
>olontL et lui oppo(e le dLtermini(me au+uel nou( (omme( (oumi( T
kSer(onne n^ a encore ac+ui( une connai((ance a((e0 prLci(e de( re((ort(
du Corp( pour en e-pli+uer toute( le( !onction(1 et nou( ne diron( rien de ce
+ue l^on ob(er>e (ou>ent che0 le( animau- et +ui dLpa((e de loin la (agacitL
humaine1 ou de( nombreu(e( action( +u^accompli((ent le( (omnambule(
pendant leur (ommeil et +u^il( n^o(eraient pa( entreprendre pendant la
>eille 1 tout cela montre a((e0 +ue le Corp(1 par le( (eule( loi( de (a nature1
a le pou>oir d^accomplir de nombreu(e( action( +ui Ltonnent (on propre
E(pritk8
'pino0a et 5chouang&5(eu (e touchent ici1 et ce n^e(t pa( l^e!!et du ha(ard8 Il
ya entre la pen(Le de l^un et l^autre une a!!initL pro!onde8
/8884
Sour illu(trer cela1 .^ai retenu +uel+ue( dialogue( +ue nou( conte 5chouang&
5(eu8 pour tenter d^e-pli+uer concrttement ce +ue (ont ce( rLgime(
d^acti>itL et le !onctionnement de( cho(e(8
%uand .e >oi( un ob.et1 .e ne peu- pa( me le reprL(enter8888 Il note au((i
in>er(ementf
Dan( le 5chouang&5(eu1 yeau e(t intimement liL une apprLhen(ion
>i(ionnaire de l^acti>itL8 On a (ou>ent parlL d^une hypothLti+ue in!luence du
chamani(me (ur la pen(Le de 5chouang&5(eau8 *e >erbe yeau !erait
rL!Lrence au- L+uipLe( de( chamane( en tran(e8 e n^e-clu( pa( ue telle
!iliation1 mai( .e (ui( per(uadL +ue 5chouang&5(eau donne au terme un (en(
philo(ophi+ue8 *or(+u^il lui donne (on (en( !ort1 yeau dL(igne che0 lui le
rLgime d^acti>itL dan( le+uel notre con(cience1 dLgagLe de tout (ouci
prati+ue1 (e !ait (pectactrice au plu( prt( de ce +ui (e pa((e en nou(8 C^e(t
un rLgime particulier de l^acti>itL pour le+uel nou( a>on( plu( ou moin( de
got1 +ue nou( culti>on( ou pa(1 mai( +ue chacun de nou( conna2t8 Il e(t
gratuit1 mai( peut cependant tre utile8 Il a un intLrt philo(ophi+ue parce
+ue c^e(t en lui +ue (e rencontrent la connai((ance de la nLce((itL et une
(orte de libertL (econde +ui rL(ulte de cette connai((ance1 ou de cette
>i(ion de la nLce((itL8 Cette !orme d^acti>itL nou( place en un point (de
>ue,1 +ui e(t au coeur de la pen(Le de 5chouang&5(eu1 comme de celle de
'pino0a1 et +uui1 a>ant d^tre au coeur de (a pen(Le1 e(t au coeur de (on
e-pLrience8888
Cela me !ait pen(er la dL!inition +ue !ait Deleu0e d^un acte libre par!ait T
kune action dan( le prL(ent rLali(Le dan( toute l^amplitude de (on 3me et de
(e( pli(888k
<utre e-trait et dialogue mLmorable1 Lgalement imaginaire bien +u^il mette
au((i en (ctne un per(onnage hi(tori+ue1 le duc Wouan1 celtbre (ou>erain
de l^Etat de 5(^i8 Cette !oi(&ci1 l^interlocuteur e(t un charron nommL Sien8 e
prLci(e +u^il e(t inconce>able +u^un charron gra>i((e le( marche( nenant
la (alle ou (e tient le (ou>erain et lui adre((e la parole (an( y a>oir LtL
in>itL1 comme >a le !aire le charron T
/8884 *e duc de Wouan li(ait dan( la (alle1 le charron Sien tallait une roue au
ba( de( marche(8 *e charron po(a (on ci(eau et (on maillet1 monta le(
marche( et demanda au duc T Sui(&.e >ou( demander ce +ue >ou( li(e0 &
*e( parole( de( gran( homme(1 rLpondit le duc8 & 'ont&il( encore en >ie &
Von1 il( (ont mort(8 & <lor( ce +ue >ou( li(e0&l1 ce (ont le( dL.ection( de(
<ncien( g & Comment un charron o(e t&il di(cuter ce +ue .e li( g rLpli+ua le
duc f (i tu a( une e-plication1 .e te !erai gr3ce f (inon tu mourra( g & ^en .uge
d^aprt( mon e-pLrience1 rLpondit le charron8 %uand .e taille une roue et +ue
.^atta+ue trop doucement1 mon coup ne mord pa(8 %uand .^atta+ue trop !ort1
il (^arrte /dan( le boi(48 Entre !orce et douceu-1 la main trou>e1 et l^e(prit
rLpond8 Il y a l un tour +ue .e ne pui( e-primer par de( mot(1 de (orte +ue
.e n^ai pu le tran(mettre me( !il(1 +ue me( !il( n^ont pu le rece>oir de moi
et +ue1 pa((L le (ptantaine1 .e (ui( encore l tailler de( roue( malgrL mon
grand 3ge8 Ce +u^il( ne pou>aient tran(mettre1 le( <ncien( l^on emportL
dan( la mort8 Ce ne (ont +ue leur( dL.ection( +ue >ou( li(e0 l8
/8884
'ource( T
Etude( (ur 5chouang&5(eu & ean&EranHoi( $illeter
*eHon( (ur 5chouang&5(eu & ean&EranHoi( $illeter
Sropo( intempe(ti!( (ur le 5chouang&5(eu & ean *L>i
&
5opette et dL(olL pour le( !aute(
*e( mot( (er>ent e-primer le( idLe( f +uand l^idLe e(t (ai(ie1 oublie0 le(
mot(8
5chouang&5(eu
;WU<VG;I1 5WE EID'5 CW<S5ED
httpT//(ite(8google8com/(ite/motlu(/0huang0i

IV5DODUC5IOV

I treat the !ir(t chapter o! ;huang0i/641 with the title o! #andering in
Complete Ereedom (, a( an introduction to the ;huang0i a( a whole1
which pre(ent( a programmatic and meta&te-tual >iew on ;huang0io( way o!
(peaYing1 which i( characteri0ed a( big1 and which i( connected to a big
e-i(tence8 ;huang0i doe( thi( in a highly (ugge(ti>e and poetic way1 but the
image( and narrati>e( told ha>e all a clear !unction o! e-pre((ing certain
philo(ophical idea( which we try to detect in the !ollowing e((ay8

I

;huang0i begin( with the de(cription o! a gigantic !i(h Yun6 and an
enormou( bird peng9/94T

In the Vorth Ocean there i( a Yind o! !i(h1 it( name i( Yun8 #ho Ynow( how
many thou(and( o! li i( it big/=48 5he !i(h metamorpho(e( into a bird by the
name o! peng8 #ho Ynow( how many thou(and( o! li i( it long8 /4 On it(
.ourney to the 'outh Ocean1 the peng di(turb( the water !or =777 li1 (piral(
up a whirlwind and a(cend( to a height o! R7 777 li1 and re(t( only at the
end o! (i- month(8/C4
28-;-.81,UV /4;.*V8U8
0AU8=GV;

5he(e mythical creature( co>er an immen(e (tretch o! (pace1 both by their
(heer (i0e and al(o by their mo>ement (!rom Vorth to 'outh1 and al(o
>ertically1 to the depth( and to the height(,8 5hey open up >ertical and
hori0ontal dimen(ion(8 5hey are then oppo(ed to cicada and turtle&do>e who
donot Ynow anything about tho(e huge dimen(ion( and di(tance(8
5wo other being(1 a tortoi(e and a tree1 introduce al(o the temporal a(pectT

In the (outh o! the (tate o! Chu there i( a /tortoi(e called4 Ob(cure 'pirit1
who(e (pring i( N77 year( and who(e autumn i( N77 year(f in the ancient
time( there wa( a /tree called4 $ig 5oon /ailanthu( alti((ima41 who(e (pring
wa( Q777 year( and who(e autumn wa( Q777 year(8
.28G?8??A28G?8 ?
;

<gain1 they are then compared to cicada( who donot Ynow e>en the
alternation o! (pring and autumn8
5he meaning o! the (tory i( that *ittle learning doe( not come up to great
learningf the (hort&li>ed doe( not come up to the long&li>ed (;W N1 ,1
,81,1 or more bluntlyT thi( i( the di!!erence between the
(mall and the great (A.V,8 5hi( implie( that the te-t o! ;huang0i
i( big (in the (en(e o! comprehen(i>e1 all&per>ading,1 compared to
ordinary meno( idea(1 and un!athomable to them1 liYe a cicada i( not able to
gra(p neither the huge dimen(ion( o! peng&bird and the di(tance( it co>er(1
nor the li!e&(pan o! a tortoi(e or a tree8/N4

II

One characteri(tic o! big thing( and big di(cour(e( i( that they are u(ele((
according to the ordinary (tandard(8

< man o! 'ong carried (ome ceremonial cap( to Xue !or (ale1 but the men in
Xue u(ed to cut o!! their hair and tattoo their bodie(1 (o the cap( had no u(e
!or them8
8B8.;

;huang0io( !riend Wui 'hi (a Yind o! Chinao( ;enon, tell( ;huang0iT

5he ruler o! #ei gi!ted me the (eed( o! big calaba(he(8 I planted them and
when the !ruit( were ripe1 they could contain !i>e barrel(/O4 o! li+uid8 I! I had
!illed it with water o! (ome other li+uid1 it would ha>e been (o hea>y that I
couldnot ha>e li!ted it up by my(el!8 I! I had cut it into two to (er>e a( ladle(1
they would ha>e been too un(table to contain anything8 It i( not that they
werenot big enough1 but they were u(ele(( and (o I (ma(hed them8
<.8.08G81V;.G8
;1wV80.;

Wui 'hi again (peaY( a little a!terward(T

I ha>e a great tree1 people call it the tree&o!&hea>en8 It( trunY i( too
Ynobbly and bumpy to mea(ure with the inYed line1 it( branche( are too
curly and crooYed to !it compa((e( or *&(+uare8 'tand it up in the road and a
carpenter wouldnot gi>e it a glance8 Vow thi( talY o! your( i( big but u(ele((1
di(mi((ed by e>eryone aliYe8 (Graham,8
287.;018018s.81
;.+808=V;

;huang0i an(wer( that Wui 'hi i( not good at u(ing big thing( (*
,8 'o1 upon the (tory o! calaba(he( ;huang0i an(wer( with another (tory8
We tell( o! a man who wa( e-pert in maYing an ointment !or chapped hand(1
a( hi( !amily had been worYing on bleaching cocoon&(ilY !or generation( and
with thi( ointment they healed their hand(8 5hen a (tranger came and
propo(ed to buy the recipe o! the ointment !or a huge amount o! money8 5he
!amily thought that they had bleached (ilY !or generation(1 but gained only
a !ew piece( o! money1 but now they can get in one day a hundred piece(8
'o they (old the recipe8 5hen the (tranger went to the Ying o! #u (9,
(tate1 who wa( in war with the Yingdom o! Xue (C,8 It wa( wintertime and
the oar(meno( hand( were chapped8 5he Ying put the man who Ynew the
recipe o! the ointment !or chapped hand( in charge o! hi( !leet1 and they
won a great >ictory and the general got a portion o! territory taYen !rom
Xue8

In their ability to Yeep hand( !orm chapping1 there wa( nothing di!!erent
between themf i! one o! them got a !ie! !or it while the other (tayed a (ilY&
bleacher1 ito( that they put it to di!!erent u(e(8 Vow that you had !i>e&barrel
calaba(he(1 why didnot it occur to you to maYe them into tho(e big bottle(
(wimmer( tie to their wai(t(1 and go !loating away o>er the ri>er( and laYe(1
in(tead o! worrying that they are too un(table to contain anything It (eem(
that your mind i( (till entangledg
1V8G81*8.V; 2.81G
0*8092.V

Wui 'hi wanted to u(e the calaba(he( in the ordinary way to contain
(omething1 and he i( not able to deal with big calaba(he( that are
un(uitable !or containing8 ;huang0i (ugge(t( him to thinY in a creati>e
manner and to u(e them in another way1 to cro(( ri>er( and laYe(8 In a more
general (en(e thi( mean( al(o that in ca(e( when we are not able to deal
with (omething we ought perhap( to change our whole >iewpoint (not to
mo>e calaba(he( containing water1 but to mo>e our(el>e( on water by the
mean( o! empty calaba(he(,8

5o the (econd complaint o! Wui 'hi1 ;huang0i again replie( with a (toryT

Wa>enot you e>er (een a wild cat or a wea(el It crouche( on the ground
and lie( wait !or it( prey8 Dight and le!t it pounce(1 up and down it leap(
until it happen( to be caught by the (nare and die( in the trap8 5hen there i(
the o-1 a( big a( the cloud( hanging !rom the (Yy8 $ig a( it i(1 it cannot catch
rat( or mice (;huang0i I,8
19B08G?81?*8*;
8#.;A801;

Were we can notice (e>eral thing(8 6, In the !ir(t place there i( again the
di(tinction o! (mall and big8 #ith all their cunning and ability cat and wea(el
are not able to (ee the trap1 becau(e it i( o! the (ame dimen(ion a( they
them(el>e( are8 $ut the o-/P4 i( big and ha( a higher >iewpoint8 9, 5hi(
>iewpoint i( related to the Wea>en1 # (or more particularly Wea>eno( cloud(,
Z and thi( i( e-tremely important in re!erence to the whole o! ;huang0i1
becau(e Wea>en (in di(tinction with Wuman, i( the element o! a man who i(
in harmony with the #ay8 =, 5he big i( not capable o! the (ame thing a( the
little8 One cannot wait !rom the big di(cour(e o! ;huang0i the (ame u(e!ul
application a( !rom ordinary di(cour(e8 <ctually all tho(e practically u(e!ul
di(cour(e( can catch only (mall thing( (mice and rat(,1 while the big
di(cour(e i! !or (omething much bigger Z it( aim i( to change the whole
>iewpoint o! percei>ing the world8
<nd ;huang0i continue(T

Vow1 'ir1 you ha>e a big tree and are worried about it( u(ele((ne((8 #hy
donot you plant it realm o! Vothingwhate>er1 a wide and empty wilderne((8
5here you may roam idly (, around it and (leep care!reely beneath it8
28/(icg4 81.*2.!8"#.$8%&'8
()9
1*+,8-.88/01

<gain there i( a concrete image with (imilar logicT in(tead o! u(ing the tree
to car>e (omething !rom it1 you can mo>e your(el! under it1 or (leep beneath
it8 In(tead o! mo>ing (omething we can mo>e our(el>e(1 we can change our
whole >iewpoint8
5hi( e-i(tential po((ibility i( connected to two important notion( o!
;huang0i1 the non&doing (wuwei1 , and wandering (you1 ,/Q4
e+ui>alent o! the care!ree being (,8 Von&doing doe( not mean doing
ab(olutely nothing1 becau(e it i( impo((ible1 but a certain way o! doing and
acting1 where the per(on i( not attached to the thing ((,he doe(1 i( not
entangled a( Wui 'hi with hi( calaba(he(8 <nd wandering (which literally
mean( (wimming, mean( an e-i(tence which i( characteri0ed by (uch Yind
o! non&attachment and which i( thu( in accordance with the #ay Z a( i! he
(wam in the #ay (watery metaphor( are common !or the #ay,8
'o1 we can conclude that there are di!!erent le>el( o! u(eT what i( u(ele((
in the ordinary (en(e can be u(e!ul in a higher (en(ef what i( u(ele((
according to our point o! >iew can be u(e!ul namely to change the point o!
>iew1 becau(e it (top( the ordinary !unctioning o! thing( in our human
world8 5he (ame dialectic o! big and (mall i( de>eloped later in ;huang0i
through the notion( o! Wea>en and Wuman1 which according to 8&E8 $illeter
re!er to two di!!erent Yind( o! actingT the !ir(t i( !ree and unhampered1 the
(econd i( limited and inhibited8
#e can !ind a (imilar techni+ue in the later practice o! chan&buddhi(m1
where the aim o! ma(ter(1 who o!ten act >ery weirdly1 i( to change the
whole attitude o! the di(ciple8 5he idea i( not to change one con>iction !or
another1 but a more radical change where all con>iction( are a( i! uprooted1
or to put it in ;huang0io( word(1 they are planted in the land o!
Vothinwhate>er8 In (uch a way we can di(co>er the :oid (21 one o!
;huang0io( central concept(1 de>eloped el(ewhere in ;huang0i,1 the pure
>irtuality which create( all actualitie(8
5hi( logic o! donot change idea( but change the one who ha( idea(1 ha( a
more uni>er(al bent1 and can be linYed !or in(tance with the philo(ophical
tradition o! the #e(t1 and !ir(t o! all with the 'ocratic wonder
(thauma0ein,T you (top and ga0e with wonder1 you re!u(e to under(tand
according to the habitual logic1 in order to !ind a bigger logic8


III

Until now we ha>e talYed about the beginning and the end o! the !ir(t
chapter o! ;huang0i8 $ut in the central part o! the chapter ;huang0i gi>e(
actually more preci(e in!ormation on the non&doing and wandering8
;huang0i de(cribe( three po((ibilitie(1 u(ing three di!!erent conceptual
per(on(T
6, Eir(t there i( a per(on called 'ong Dong0i (3,/R4 who doe(not (eeY !or
any worldly achie>ementT i! e>erybody prai(e( him1 he i( not encouraged
and i! e>erybody blame( him1 he i( not depre((ed8 5he attitude o! not caring
!or !ame and (ocial recognition (!or the name1 , i( central in ;huang0i8
$ut1 ;huang0i (ay(1 'ong Dong0i ha( not planted him(el! (24V,8 I! we
taYe into account the end o! the chapter1 we could (ay that he ha( not yet
planted him(el! in the land o! nothingne((1 ha( not yet di(co>ered the
:oid8
9, 5he !amou( daoi(t (aint *ie0i could ride the wind1 he !loated elegantly
and came bacY a!ter !i!teen day(8 /4 We e(caped the trouble o! walYing1 but
(till depended on (omething to carry him (567088w9V8:2;
0><; A=82>V;,8 'o1 *ie0i ha( planted the tree1 ha(
opened up the >ertical dimen(ion1 but although he maYe( miracle( tra>elling
by wind1 he i( not altogether !ree in hi( mo>ement8
=, 5he third po(ition i( not connected to a proper name/674

<( !or the man who ride( the a-i(/664 o! Wea>en and Earth and harne((e(
the (i- breath(/694 to wander in the in!inite/6=41 then what i( there !or him
to be dependent on
?#K.@806.A8GB8CDE>1

<nd the conclu(ionT

<( the (aying goe(1 5he utmo(t man care( !or no (el!1 / 5he (piritual man
care( !or no merit1 / 5he (age care( !or no !ame
FRG8}H8I;

'o1 here we ha>e (ome indication( about the accompli(hed (tate8 Eir(t o! all1
it mean( to di(card the worldly !ame and perhap( it demand( al(o (ome Yind
o! (olitude8 5hen it implie( certain daoi(t p(ychophy(ical practice(T to ride
the a-i( o! hea>en and earth and to harne(( the (i- breath( or energie(
(+i,8 5he (aint who ha( accompli(hed thi( i( called with >ariou( name( in
;huang0if here we ha>e three term(1 utmo(t man (0hiCren,1 holy or
(piritual man ((henren, and the (age ((hengCren,8 We doe(not care !or
!ame1 accompli(hment( (thi( wa( the tumbling (tone o! *ie0i, and hi( ego8

Certain practice( help to attain thi(8 < certain ian #u tell( a (tory o! ie Xu1
a (piritual man1 who tell( big word( and who(e !le(h and (Yin are (mooth
a( ice and white a( (now1 who(e body i( (o!t liYe that o! a >irgin1 who
doe(not eat the !i>e grain(1 but inhale( in(tead the wind and drinY( the dew8
We ride( on the cloud(1 harne((e( the !lying dragon( and wander( beyond
the !our (ea(8 $y (piritual concentration/6C4 he can (a>e the creature( !rom
calamitie( and en(ure( a plenti!ul annual har>e(t8 (JKLM8NO81
PQ8R7ST;?86UV80*.W;}X8Y-1Z0Q[;,8
'o1 the (piritual man ha( a (pecial diet and ((,he doe( (ome Yind o!
breathing e-erci(e(1 which ha>e a .u>enating in!luence upon hi(/her body8


5hi( (piritual man with all hi( inner power (, can merge e>erything under
hea>en into one8 #hen the people e-pect him to rule o>er the world1 how
can he bu(y him(el! in doing anything about it Vothing can harm thi(
(piritual man8 We will neither be drowned in a great !lood that ri(e( to the
(Yy nor !eel the head in a drought that melt( the metal and the rocY( and
(corche( the earth and the hill(8
.V8.V8\]-G8^_ `8abbcG#.V8-#.
d8ef#01g8hCiCjkl01m;

<( the (piritual man ha( no ego1 ((,he identi!ie( him/her(el! with all the
being( (-,1 become( one with them8 $ut thi( (hould not be con!u(ed with
the political ideal o! uni!ying the uni>er(e (#,1 that i(1 uni!ying China (the
apolitical >iew i( (tre((ed throughout the ;huang0i1 and i( one o! it( ma.or
di!!erence( !rom the Daode.ing1 where go>ernment problem( Z (o common in
the whole o! ancient Chine(e thought a( a whole Z are treated e-ten(i>ely,8
5he pa((age de(cribe( the magical propertie( o! the (piritual man1 who i(
not a!!ected neither by the !lood1 nor by the drought8 $ut perhap( in the
!inal account the whole thing i( not (o magical a!ter allT i! the (piritual man
identi!ie( him/her(el! with the #ay (or with $eing1 a( we would (ay in the
#e(t,1 then what can harm the #ay Vothing1 o! cour(e1 (ince e>erything
that happen( i( produced by the #ay8 5he #ay i( the producti>e !orce and
can not be harmed it( product(8 5hey cannot e>en be compared8

I:
COVC*U'IOV

5he two characteri(tic( o! ;huang0io( (peech are big and u(ele((8 5he
greatne(( o! hi( di(cour(e i( re>ealed through mythological (torie( which
in>ol>e creature( o! (upernatural dimen(ion(1 which are compared to the
ordinary (mall creature( o! nature8 5ho(e (mall creature( are not able to
gra(p the world o! the big creature(f and (imilarly1 ordinary men are
incapable o! under(tanding the big word( o! ;huang0i or other
accompli(hed men8 'o it (eem( that their (peech i( u(ele((1 it doe(not
ha>e any immediate practical u(e8
5he u(ele((ne(( i( the purport o! Wui 'hio( +ue(tion( or complaint( to
;huang0i8 ;huang0i hint( in hi( an(wer( that there i( another le>el o!
u(e!ulne(( which we could name big u(e and which mean( ba(ically taYing
a di(tance !rom the u(ual way o! u(ing thing( and word(1 and to u(e them to
change your whole >iewpoint8 Vot to change (omething in your world1 but to
change your world1 your way o! being in the world8
One >ery important thing to note here i( that the !orm o! ;huang0io( (peech
i( in accordance with it( content(8 We doe(not reply to Wui 'hi immediately1
he doe(not pre(ent a di(cur(i>e theory (a( I do here,1 but !ir(t o! all tell( a
(tory which at the !ir(t >iew ha( nothing at all to do with Wui 'hio( +ue(tion8
$y doing thi(1 he (tep( out o! +ue(tiono( logic1 tell( (omething completely
di!!erent1 (howing in thi( way the partial character o! the +ue(tion it(el!1 or
o! the >iewpoint which ha( generated (uch Yind o! a +ue(tion8 5hi( Yind o!
attitude can be related to the gong&an practice o! chan&buddhi(m1 which wa(
born (e>eral centurie( later but ha( e-actly the (ame attitude8
5he ta(Y i( to open up the a-i( o! Wea>en and Earth1 which gi>e( to a man
the ability to wander about in the world in complete !reedom8 5he notion( o!
Wea>en and o! wandering are later characteri0ed in (e>eral pa((age( o! the
whole o! ;huang0i8 5o attain thi(1 certain p(ychophy(ical e-erci(e( are
nece((ary8 In the !ir(t chapter ;huang0i hint( brie!ly to (ome Yind o! diet1
breathing e-erci(e( and mental concentrationf the(e theme( recur
el(ewhere in the booY8 5hi( i( a way to the big e-i(tence1 a( we might call
it1 corre(ponding to the big (peech and big Ynowledge1 and which
mean( merging with the #ay8 <nd the way to the #ay i( in it(el! the #ay8
5he >i>id imagination1 (harp logic1 (ocial !reedom and (piritual depth o!
;huang0i
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
/64 I re!er in the !ollowing to ;huang0i indi(criminately a( the booY and a(
the per(on8
/94 Erom the >ery beginning o! ;huang0if a (imilar account i( gi>en a !ew
paragraph( later in the te-t8
/=4 One li i( about hal! o! a Yilometre8 #e can notice at once that it i( no
ordinary !i(h1 but a mythological co(mic being8 ;huang0i linY( the (tory to a
booY o! mar>el( %i Uie1 which ha( not been pre(er>ed8 It i( not impo((ible
that thi( (tory wa( originally about the creation o! the world or in general
about the beginning1 but ;huang0i place( the (tory in a totally di!!erent
conte-t to (er>e hi( own purpo(e here8
/C4 5he tran(lation( are ba(ed on the !ollowing (ource(T (6, <8 C8 Graham1
Chuang&t0u8 5he Inner Chapter(1 Mandala1 6RR6f (9, ;huang0i I8 *ibrary o!
Chine(e Cla((ic(8 Chine(e&Engli(h1 tr8 into Engli(h by #ang Dongpei1 tr8 into
Modern Chine(e by %in Uu+ing and 'un Xongchang1 Wunan Seopleo(
Subli(hing Wou(e1 Eoreign *anguage( Sre((1 6RRRT (=, 5he web(ite o!
Chine(e 5e-t Sro.ect1 httpT//chine(e8d(turgeon8net/te-t8pl
node-9P6=Fi!-en1 which contain( a tran(lation o! ame( *egge1 5he
#riting( o! Chuang 50u1 6QR61 and a te-t in un(impli!ied Chine(e1 taYen !rom
nopqrst8uvw897791 (C, nq xyz8 {8|}~
8977P ?(C, npq8 {8|w86RQ9 ?(N, nq8
p8{8|w8977P;5he Chine(e te-t i( taYen !rom the web(ite o!
Chine(e 5e-t Sro.ect8 5he tran(lation( gi>en here are mi-ed !rom the(e
di!!erent (ource(f (ometime( I propo(e my own >er(ionf i! I taYe the
tran(lation o! a pa((age !rom one (ource only1 I re!er to it at the end o! the
pa((age8
/N4 Serhap( we could interpret e>en !urther8 #e +uoted the pa((age where
the peng&bird re(t( a!ter O month(8 5he word !or re(ting i( (-i6, which
literally mean( to breathe (the character ha( (el! on top o! the
heart/mind1 a( i! the breathing con(tituted both the mind o! a per(on and
hi( whole (el!hood,8 <!ter the +uoted pa((age come( an ob(cure phra(e $
IV8V8--.GV 8 5he commentator( e-plain that the wild
hor(e( (igni!y a mi(t which i( liYe the breath o! a galloping hor(e8 5he linY
to the du(t and li>ing being( i( not >ery clear and di!!erent author(
propo(e di!!erent interpretation(8 u(t to propo(e a tran(lation1 we could
tran(late it a( mi(t and du(t are blown up by li>ing being(o breathing1
when the li>ing being( breath1 they each blow up mi(t and du(t8 5he
intere(ting word here i( to breath1 (-i6,1 which wa( tran(lated in the
pre>iou( phra(e a( to re(t8 <lthough the !ull meaning i( not clear to me1 it
(eem( that in any ca(e the re(ting/breating o! the co(mic peng&bird i(
(omehow related to the breathing/re(ting o! all the li>ing being( Z perhap(
animating them I! we place the pa((age in the conte-t o! ;huang0i1 we
could draw the conclu(ion that although ordinary men donot under(tand the
(peech o! ;huang0i1 ;huang0io( word( ne>erthele(( animate their (peechf
that the big Ynowledge o! ;huang0i i( the !oundation o! the (mall
Ynowledge which characteri0e( the ordinary (peech8 5he ordinary (peech
mo>e( uncon(ciou(ly in a (pace which i( Yept open by (uch te-t( a( the
;huang0i8 5hi( interpretation i( perhap( !ar&!etched1 but the (trong poetic
character o! ;huang0i oblige( one to pay attention to all (ort( o!
paralleli(m( and repetition( (which characteri0e al(o the Chine(e thought a(
a whole,8
/O4 1 here pronounced a( danC8 <ccording to commentarie( one dan
contained ten dou= (, and one dou= wa( 67 litre(8 <ccording to thi(
calculation Wui 'hio( calaba(he( would ha>e contained N77 litre(8 O! cour(e
the e-act amount o! ancient mea(ure( remain( >ery o!ten >ague or
unYnown1 but in any ca(e it i( clear that the calaba(he( are really e-tremely
large and it i( po((ible that their >olume i( enormou(ly e-aggerated a( wa(
the ca(e o! Yun&!i(h and peng&bird8 <nd we (hould note that (ince there i(
no di(tinction between (ingular and plural in Chine(e1 it i( not clear whether
Wui 'hi (peaY( about one calaba(h or (e>eral8
/P4 It i( intere(ting to note that there i( an o- in Wui 'hio( own name
(called in thi( opening chapter (imply Ma(ter Wui,T the (WuiC, ha( an old
!orm o! the o- (nowaday( !ound in the upper part o! the character 0huan6,
upon the heart8 <nd the word !or worry 1 which appear( in the ne-t
(entence1 i( in it( general outlooY +uite (imilar to the character !or Wui8
/Q4 5he(e two notion( are linYed with the Wea>en1 which i( a >ery important
notion1 a( we noted1 but in thi( opening chapter the Wea>en i( not di(cu((ed
in detail8
/R4 5he philo(opher 'ong Uing1 treated al(o in the end o! ;huang0i1 chapter
Under the hea>en1 one o! who(e doctrine( wa( that 5o be in(ulted i( not
di(grace!ulo (Graham CN,8
/674 <nd again it i( corre(pond( with the content o! the phra(e1 (ince we
learn a little a!terward(1 that (uch Yind o! a man care( !or no !ame1 which
literally mean( ha( no name8 5hi( man i( literally namele(( or ha(
!orgotten hi( name (!orgetting i( one o! the central theme( in ;huang0i1
particularly there i( the practice o! (itting and !orgetting (,8
/664 @mean( literally (traight1 truth etc8 It ha( a line upon the word to
(top (,8 I taYe it here !or the >ertical dimen(ion and tran(late it by
a-i( a( the a-i( mundi1 an e-tremely wide(pread element in di!!erent
mythologie(1 which i( embodied by a tree (which i( (trongly pre(ent in thi(
part o! ;huang0i,1 a mountain1 or any >ertical mo>ement Z !or e-ample in
modern day( the ele>ator can ha>e a (imilar !unction8 In the (hamani(t
world>iew thi( world&tree enable( the communication between the world(1
and the (haman i( the one who(e ta(Y i( to mo>e up and down1 into the
upper and lower world(1 on thi( tree (in ;huang0i we ha>e only two realm(1
Earth and Wea>en1 with no Underworldf the Chine(e conception o! Wea>en Z
Man Z Earth (omehow re&e(tabli(he( the tripartite di(tinction,8
/694 Xin1 yang1 wind1 rain1 darYne((1 brightne((8
/6=4 5he character B1 limit1 ha( a ca>e or a hole or a acupuncture point
((emantic part, on top o! body and bow (phonetic part,8 5o interpret it
poetically1 we could (ay that the (aint de(cribed here bend( hi( body liYe a
bow and (hoot( it through a hole in the co(mo( into the region o! the :oid
or Vothingne((1 which grant( him ab(olute liberty8 5he hole would be
(ituated on the a-i( o! Wea>en and Earth8
/6C4 X (ning9,1 concentration1 i( compo(ed o! ice on the le!t and
doubt on the right8 5he latter character again contain( the word to
(top1 (nowaday( it appear( a( (traight1 @,8 'o1 to concentrate
etymologically could mean (omething liYe to !ree0e the doubt1 which i(
again related to (topping8

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.ao /0u /ranslations-' collection of all translations of the .ao-t0u 1.ao0i2
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,u"venda%[J.J.L. Duyvendak, Tao Te Ching The Book of the Way and ts Virtue translated from the
Chinese and Annotated by J.J.L. Duyvendak. John Murray. London, 1954; Duyvendak, J. J. L. (a cura di).
Tao t ching. l Libro della Via e della virt (Tao t king. Le Livre de la Voie et de la Vertu, 1953). "gli
Adelphi, Adelphi (c 1973), Milano, ottobre 1994]
Ed(in [Edwin Sha, "Tao Te Ching" - Translation with some commentary by Dr. Edwin Sha from the
perspective of a Buddhist. July 14, 1996]
Eiichi |Eiichi Shimomiss, Lao Tzu: The Tao Te Ching / An English Translation, 1998|
9racle [Jean racle Lao-Tseu, Tao te King, Paris, Albin Michel, 1984].
Er%es [Eduard Erkes,Title: Ho-shang-kung's commentary on Lao-tse ,Published: Ascona, Switzerland:
Artibus Asiae, 1950]
Evola [Evola, Julius, +l libro della *ia e della *irt:, ed. Dott Gino Carabba Editore, Lanciano, 1923;
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Julius, Lao Tze, +l libro del principio e della sua a0ione (Tao-T-Ching), Roma: Nuova
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;ia u en! [Laotse,Tao te king,Translated by Gia Fu Feng]
;ia-u4En! [Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New
York: Vintage, 1972]
;ib-$hen! [Gibbs Tam C., Cheng Man-ch'ing, Title: Lao-tzu, my words are very easy to understand :
lectures on the Tao Teh Ching (by Zhng Mnqng, Cheng Man-ch'ing; translated from the Chinese by Tam
C. Gibbs, Published: Richmond, CA: North Atlantic Books, c1981]
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;olden [Sen Golden & Marisa Presas , Laozi : Daodejing El llibre del 'dao' i del 'de' Traducci del xins,
introducci i comentaris de Golden, Sen i Presas, Marisa,Editor: Servei de Publicacions de la Universitat
Autnoma de Barcelona, Publicacions de l'Abadia de Montserrat, UAB/Publicacions de l'Abadia de
Montserrat, Barcelona, 2000, Daodejing. El llibre del "dao" i del "de". Barcelona: Edicions Proa, 2006.
("rans from chinese to catalan, preface and comments :9 SeFn 5olden Darisa Presas)
Gong /5ong, "ienzen (0eh+"ween) # "he "ao "e 7hing :9 Aao "zu "ranslated :9 "ienzen
(0eh+"ween)(nternational 8ast+West Iniversit9 in 4onolulu, 4awaii,
http://homepagesat/on!ellotus/""V/8nglish&5ong&""Vhtml
wwwtere:esshu/english/tao/gonghtml, wwwarchiveorg/ wwwiewuedu/Aao,htmP
;orn-<ld [Old, Walter Gorn. The Simple Way, Laotze. London: Philip Wellby, 1904, 1905. Walter Gorn-
Old, Lao Tze: The Tao-Teh-King: A New Translation with ntroduction and Commentary (Formerly
published under the title "The Book of the Simple Way" in 1904) , Published: London: Rider & Co., 1929]
;u [Gu Zhengkun ,Title: Lao Zi: The Book of Tao and Teh Published: Beijing: Peking University Press,
1995]
;uenon[Gunon, Ren. Apercus sur l'esoterisme islamique et le taoisme / Rene Guenon ; avant-propos de
Roger Maridort. Paris, Gallimard, 1992 (53-Mayenne : mpr. Floch). - 157 p. : couv. ill. ; 19 cm. -
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5ansen[Chad Hansen, A Daoist Theory of Chinese Thought, Oxford University Press, 2000]
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http://home.pages.at/onkellotus/TTK/French_Pouvourville_TTK.html]
5atcher [Bradford Hatcher,Tao Te King(Wang Bi), 2005]
5eadless version [see Clatfelder Jim]
5ard" [Hardy, Julia M., "nfluential Western nterpretations of the Tao Te Ching," in Lao-Tzu and the Tao-
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5aven [Haven Marc, Tao Te King. Lao Tseu. Le livre du Tao et de sa vertu, initialement une traduction par
un auteur anonyme, ditions Devy-Livres. Paris 1969 Lao Tseu - Tao Te King, le livre du Tao et de sa
vertu , suivi d'Aperus sur les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir,
Docteur Marc Heaven qui demanda, avant son dcs, son ami Daniel Nazir de terminer son oeuvre,
ditions Dervy-Livres, Paris, collection "Mystiques et Religions, 1988, 245 p Lao Tseu, Tao Te King, trad.
Marc Haven et Daniel Nazir, Editions Dervy 1996]
5eider [John Heider, 1985,]
5eide!!er [Heidegger Martin, Paul Shih-yi Hsiao translation of eight chapters from the Tao Te Ching,1946
; see: "A Dialogue on Language (between a Japanese and an nquirer)." in Heidegger, On the Way to
Language, P. D. Hertz, trans. (New York: Harper & Row, 1971). Hereafter OWL.]
5enric%s >[Robert G. Henricks The Tao Te Ching by Lao Tzu]
5enric%s 2[Robert G. Henricks , Title: Lao-Tzu: Te-Tao Ching: A New Translation Based On The Recently
Discovered Mawangdui Texts, Published: New York: Ballantine Books, 1989,]
5enric%s 3[Robert G. Henricks ,Title: Lao Tzu's Tao Te Ching: A Translation of the Startling New
Documents Found at Guodian
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5ilmar [Hilmar Klaus http://www.tao-te-king.org/010.htm]
5in-Shun [Yan Hin(Khin)-shun Lao Tz - Dao De Tzn, a lui an Hin-Sun, Filosoful antic chinez Lao Tz i
invttura sa; Editura de stat pentru literatura stiintifica,1953, 165 pagini (traducere din lb.rusa)
Yan Hin Shun The Ancient Chinese Philosopher Lao Tse and His Teaching. Publ. Moscow-Leningrad,
by AN USSR, Moscow-Leningrad, 1950, Hu Xuu-Lyu, . uu, uuu
u - u yuu; Hu Xuu-Lyu, u y . uuy uuu. .. :
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5off [Benjamin Hoff, The Way to Life, At the Heart of the Tao Te Ching, 1981]
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5ouan! [Franois Houang et Pierre Leyris, Lao-Tzeu, La Voie et sa vertu, Tao-t-king, texte chinois
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5suin![Hsuing, Y.T. Lao Tze, Tao Te Ching. Chinese Culture. Vol. 18. Taiwan: China Academy, June,
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5ua-$hin! ?i [vedeti Ni Hua]
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5u [Hu Tse-ling. Lao Tzu, Tao Teh Ching. Chengtu, Szechuan: Canadian Mission Press, 1936]
+nou"e [nouye, Shuten. Laotse, Tao Teh King. Tokoyo: Daitokaku, 1928]
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@eff [Jeff Rasmussen, Spirit of Tao Te Ching, Nisi Sunyatta, 2000]
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Book of Laozi . Published: Beijing: Foreign Languages Press, 1985, 1993. SBN 7-119-01571-0]
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compos dans le vi. sicle avant l're chrtienne. Paris, Ed.Duprat, Paris, 1842;La traduction franaise de
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Bhin-shun[vedetiCsee# 5in-ShunD;
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CA: The School of Simplicity, c1936]
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Bromal [Karl Kromal, 2002 Tao Te King(Wang Bi) ]
Bunesh |Tom Kunesh |
B(o% [Man-Ho Kwok, Palmer, Ramsay, 1993]
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Elizabeth Richat de la Vale, Rooted in Spirit, The Heart of Chinese Medicine.Translated by. Sarah Stang.
(Barrytown: Station Hill Press, 1995) 190, 91; Claude Larre, l libro della Via e della Virt (Le livre de la Voie
et de la Vertu, 1977). "Di fronte e attraverso, Jaca Book, Milano, maggio 1993.
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1963; Tao Te Ching, Hong Kong: Chinese University Press, 1982 (rev. of earlier edition without Chinese
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Manuscripts, translated by D. C. Lau, Alfred A. Knopf, 1994 Edition]
.auer [Conradin Von Lauer]
.ear" [Timothy Francis Leary Tao Te Ching, 1966, Poets Press]
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.e!!e[James Legge ,The Tao Teh King or, The Tao and its Characteristics by Lao-Tse; James, Legge.
"The Texts of Taoism", translation., London, 1881, 1891]
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Published: Boston: Shambhala Publications, October, 1997, 1998 Le Guin, Ursula K., Shambhala, 1997]
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.in P-@- [Lin, Paul J., A Translation of Lao Tzu's Tao Te Ching and Wang Pi's Commentary. Ann Arbor
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*iou?iaWwai OAiou Via+hwa9, Aao+tseu: "ao " Ving "raduit du chinois par Aiou Via+hwa9,
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Philosophes taostes, tome , : Aao+"seu, "chouang+"seu, Aie+"seu "raduit du chinois par
Bened9!t 5r9npas et Aiou Via+4wa9 dition de Bened9!t 5r9npas et de Aiou Via+4wa9 %vant+
propos, prTface et :i:liographie par tiem:le 7ollection : ] Bi:liothKue de la PlTiade _ (Jo
)B$), B1> pages, Paris, 5allimard ,,1B*@ Aiou Via+hwa9, Aoeuvre complte de "chouang+tseu
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8abr" [John R. Mabry, PhD]
8air |Victor H. Mair, Tao Te Ching : The Classic Books oI Integrity and the Way. New York: Bantam,
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8a Bou [Ma Kou, Lao Tseu: Tao Te King Le livre de la voie et de la vertu. Traduit par Ma Kou. Albin
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Commentary By Herrymon Maurer ,Libraire: Ron Ramswick Books, Schocken Books, New York, New
York, USA., 1985]
8ac5ovec |Frank J. MacHovec, 1962|
8arshall [Bart Marshall, Lao Tsu Tao Te Ching, A New English Version, 2006]
8at!ioi [Matgioi (Albert de Pouvourville), Le Tao de Laotseu, traduit du chinois par MATGO(Albert de
Pourvourvilles), Paris, Librairie de l'Art ndpendant,1894; La via taoista (La Voie rationelle). " libri del
Graal, Basaia, Roma, aprile 1985.]
8c,onald [John H. McDonald, Tao Te Ching, by Lao-Tzu, complete online text, a translation for the public
domain, 1996]
8c$arroll [Tolbert McCarroll, 1982]
8ears [sabella Mears, Tao Te Ching, London: Theosophical Publishing House, 1916, 1922; Mears,
sabella (1853-1936), Tao Te King, A Tentative Translation from the Chinese, 1916 translation, reset with
corrections and revisions by Dr. Mears London: Theosophical Publishing House, 1922, facsimile reprint with
introduction and notes by sabella Mears and with an appended introduction by Paul Tice, available from
The Book Tree, 2003]
8edhurst [C. Spurgeon Medhurst, 1905]
8erel > [Peter Merel]
8erel E [Peter Merel]
Mirahorian ODirahorian /an, <lorin Bratila, "ao 0ian Wen, 7artea 7aii si 3irtutii, (ntelepciunea
Hrientului antic in opera lui Aao "seu si rezonantele sale actuale, 7olectia 7amp <undamental,
8d (oana, ,11), ))? pagini, vedeti aceasta traducere completa pe:
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Mitchell OStephen Ditchell, "itle: "ao "e 7hing: %n (llustrated 0ourne9, Pu:lished: ,1BB,
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1997; Yi-Ping Ong, "The World of Lao Tzu and the Tao Te Ching," Tao Te Ching, translation by Charles
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?oFl =Franois Nol(1651-1729) - brought to France by Antoine Gaubil (1689-1759) First complete
translation of the Daode jing - into Latin]
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<r! [Org, Lee Sun Ching. Lao Tzu: Tao Te Ching Translation Based on His Taoism. Writers Cub Press,
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la Vertu par Lao Tseu,Ed. Didot, Paris,1938 Traduit en franais et publi pour la premire fois en Europe
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Pauthier G., Lao-tseu, Tao-te-King ( Livre de la Raison Supreme et de la Vertu) traducere si comentariu
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AamOAao "se/Aao "ze , '"ao "e Ving'+ 7ararea si virtutea, B) paragrafe(( + ACCC((), 8lie /ulcu,
%ninoasa+5orQ, 8ditura 6am,,1$),(aceasta editie , cu B) (in loc de B,) capitole, este
prezentata in paralel cu varianta care o plagiaza O?P Aao+"ze ,"ao "e Ving sau 7artea 7ararii
Supremului %devar, de 5regorian Bivolaru, reprezinta o copiere 'im:unatatita si corectata' a
editiei pu:licate in ,1$), de 8ditura 6am, %ninoasa+5orQ, intitulata: Aao "se , "%H "8 V(J5 +
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Aed Pine [Pine, Red (Bill Porter) Lao-tzu's Taoteching. San Francisco: Mercury House, 1996.]
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Sakurazawa Yukikazu (George Ohsawa)]
Schmidt [Schmidt, Karl Otto. Tao-Teh-Ching: Lao Tzu's Book of Life. (tr. fr. German by Leone Muller).
Lakemont, GA: CSA Press, 1975]
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ndex]
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- English by Alan Sheets & Barbara Tovey, 2002]
Shrine of Hisdom 1>IEJ2 Tao-Teh-Ching translated by Shrine of Wisdom (1924)
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Peace. Translation and Commentary by Roderic Sorrell+ Amy Max Sorrell. New Mexico: Truth or
Consequences, 2003]
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Tarcher/Penguin, 2001]
Sumitomo [Sumitomo, O., Das Tao Te King von Lao Tse German interpretation by O. Sumitomo, 1945]
Su0u%i [D.T. Suzuki & Paul Carus , Lao-tze's Tao Teh King, Chinese and EnglishTranslation, 1913
Suzuki D.T. and Paul Carus, The Canon of Reason and Virtue (Lao-tze's Tao Teh King) Chinese and
English; A translation of Tao te Ching by two prominent 20th century Buddhists. ncludes the complete
Chinese text of the Tao te Ching as embedded graphics]
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Lionel Giles. 95pp, Fifth impression of original issued by the Buddhist Society in 1937, translation., New
York, Samuel Weiser, 1973].
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Hiong Tan,Publisher: Aspley, Qld. : H. H. Tan (Medical), 2003.]
/aplo( [Alan B. Taplow, Lao Tzu Talks to Be, An interpretation of the Tao Te Ching,First published in 1982
- SBN 0-941758-01-X 1997|
/erence [Terence James Stannus Gray (Wei Wu Wei) Open Secret , Hong Kong University Press,The
Oxford University Press, Amen House, London, E.C.4, And 417 Fifth Avenue, New York 16, Are The
Exclusive Agents For All Countries Except Asia East Of Burma, First printing, April 1965, 1000 copies, T.
J. Gray 1965,Printed in Hong Kong by CATHAY PRESS 31 Wong Chuk Hang Road, Aberdeen
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$?, ?B, -?, ->, >,, >$, .*, .,, .), .B, B* B,)P
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Languages Press, 1993]
*ladimir [Edition by Vladimir Antonov,Ph.D. (in biology), Lao Tse, Tao Te Ching,Translated from Russian
by Mikhail Nikolenko, Ph.D. (in physics), Published in 2007 by New Atlanteans 1249 Birchview Rd
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'lte variante de traducere
http://home.pages.at/onkellotus/TTK/_ndexTTK.html
http://laotse-dao-de-ching.blogspot.com/
Dictionare
http://www.cojak.org/index.php?termE8BC89&Iunctioncharacterlookup
http://www.tigernt.com/cgi-bin/cedict.cgi
345-674 85 95:;8<= >5? @=85A<A
SUN TZU ON THE ART OF WAR
THE OLDEST MILITARY TREATISE IN THE WORLD
Translated Irom the Chinese
By LIONEL GILES, M.A. (1910)
http://www.chinapage.com/sunzi-e.html
345 B74C< DE6 FG H>E DII;8A? 6F JF?AE5 36E>6A:K >5? LA>?AE<=8I
http://www.sonshi.com/
http://www.youtube.com/watch?vosQ2bLUd0UA&Ieatureplayerembedded
BIBLIOGRAPHY
A list oI the European translations oI the Tao-teh-king, and oI the principal articles which have appeared on
Lao-tzu, and the religion called Taoism.
Europes Iirst knowledge oI Lao-tzus work was derived Irom the Latin versions oI the Jesuit Fathers.
1667 P Couplet.
1736 P du Halde.
1808 P Prmaire.
FRENCH.
De Guignes, J. Observations sur uelues points concernant la religion et la philosophie des Egyptiens et des
Chinois. Rec. de Mem. de lAc. des Instr. xl. Paris, 1780.
Julien, S. Lao-tseu-tao-te-king. Le livre de la vie et de la vertu, compos dans le vi. sicle avant lre
chretianne. Paris, 1842.
Tao-sse ou le livre de la puret et de la tranuilit. Paris, 1837.
Amiot, P. Sur la seche de Lao-tse, Ibid xv. pp. 208-259.
Abel-Rmusat, M. Memoire sur la vie et les opinions de Laou-Tseu. Paris, 1823. Mmoires de lAcademie
Royale des inscriptions et belles lettres, vol. vii.
Pauthir, G. Lao Tseu Memoire sur lorigine et la propagation de la doctrine du Tao, trad. du chinois. Paris,
1831.
Le Tao-te-king ou le livre rvr de la Raison supreme et de la Vertu, par Lao Tseu.
Lao Tseu. La Chine, pp. 110-120.
Klaproth, J. De la religion des Taoszu en Chine. Nouv. ann. de Voy. ii. 1833.
Bazin 4. Recherches sur lorigine lhistoire et la constitution des ordres religieux dans lempire Chinois.
Jours. as. 5s. viii. Paris, 1856.
Rosny de Leon, M. Lidee de Dieu dans la Philosophie Religieuse de la Chine. Bulletins du Ligue Nationale
contre lAtheisme. Paris, 1899.
Hartez de, C. Annales du Muse Guimet, vol. xx.
Le Livre des Esprits et des Immortels, essai de Mythologie Chinoise, dapres les Textes Originaux, pp.
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Abel und Mecklenburg. Arbeiten der Kaiserlich Russiehen GesandschaIt zu Peking uber China-Berlin. 2
vols. 1858.
Plath, J. H. Die Religion und der Cultus der alten Chinesen. Mchen. 1862.
Gabelentz, G. von. AnIangsgrnde der Chinesichen Grammatik. 111-115.
Allegemeine Real-Encyklopaedie der WissenschaIt und Kunst Zweite sec. xlii.
Scholl, W. Beschreibung der Chinesischen Literatur.
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Plaenckner, R. von. Lao-tse. Tao-te-king, der Weg zur Tugend. Leipzig. 1870.
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Reinhold, R. von. Der Weg zur Tugend. Leipzig, 1870. Straus, Victor von. Lao-Tss Ta Te King. Leipzig.
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Der Chinesische Philosoph Lao-tse ein Prophet aus den Heiden.
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PIizmaier, A. Ueber einge Gegenstande des Tao-glaubens. Sitz. Ber. K. K. Ac. d. Wiss. Wien. Phil. Hist. Cl.
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Hartman, Dr. Lotusblthen. Leipzig. 1896.1897.
Hackmann, H. "Die Christliche Welt," den 14 April, 1904. "Allgemein-Menschliches aus dem Taoismus."
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Mansen, J. van. Theosophia. Amsterdam. 1901.
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ZwetkoII. Trudui Ashlenoiv rossiskoi dukhronoi missii w Pekinnie. (Works oI the Russian Ecclesiastical
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Du Halde, P. J. B. A Description oI the Empire oI China and Chinese Territory, together with the kingdoms
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Medhurst, W. H. China, Its State and Prospects. London, 1857. Pp. 198-204.
Edkins, J. Phases in the development oI Tauism. Transact. Ch. Br. R. As. Soc. 1856. Pp. 83-99.
J. oI Shanghai Scion. and Lit. Soc. No. 111. 1859. Pp. 309-314.
A Sketch oI the Taoist Mythology in its Modern Form. J. N. Ch. Br. As. Soc. Art. iv. 1855.
Steps in the Growth oI Early Taoism.
Taoism in the Tsin and Han Dynasties. Chinese Recorder, 1884.
Chalmers, J. The Speculations on Metaphysics, Polity and Morality oI the Old Philosopher Lao-tsze.
London, 1868.
Waiters, T. Lao-tzu. A Study in Chinese Philosophy. London, 1870.
Nevins, J. L. China and the Chinese. Ch. ix. New York, 1869.
Douglas, R. R. Taouism. London, 1879.
ConIucianism and Taouism. 1889.
Martin, W. A. The Chinese. New York, 1881. Pp. 109-117.
BalIour, F. H. Taoist Texts. London, 1884.
The Divine Classic oI Nan-hua, being the works oI Chuang-Tsze, Taoist Philosopher. London, 1881.
Giles, H. A. The Remains oI Lao Tzu. London, 1886.
Chuang Tzu. The Mystic, Moral and Social ReIormer. London, 1889.
Old, W. R. The Book oI The Path oI Virtue or a Version oI the Tao Teh King oI Lao-tsze. Madras, 1894. (T.
P. Pub. Soc.)
Carus, P. Lao-Tszes Tao-teh-king. Chicago, 1898.
Kingsmill, T. W. The Tao-teh-king. Shanghai, 1899.
Legge, James. The Religions oI China. ConIucianism and Taoism described and compared with Christianity.
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Sacred Books oI the East. Vol. xxxix. London, 1891.
Article in The British Quarterly Review, 1883.
Matheson, G. The Distinctive Messages oI the Old Religions. London, 1893. Pp. 61-92.
p. 134
Parliament oI Religions in Chicago, 1893. Taoism. A Prize Essay, pp. 1355-1358.
Johnson, S. Oriental Religions. China, part v, pp. 859-904.
Scarborough, W. Notes oI a Visit to the Famous Wutangshan; ibid. v, pp. 77-82.
Williams, S. Wells. The Middle Kingdom, a Survey oI the Geography, Government, Literature, Social LiIe,
Arts and History oI the Chinese Empire and its Inhabitants. Revised Ed. London, 1883. Vol. ii, pp. 206-217.
China Review. Tauism by J. Chalmers. Vol. i, 209-220.
The Historical Characteristics oI Taoism, by E. Faber. Vol. xiii, pp. 231-247.
The LiIe and Teachings oI Lao-tse, by George von der Gabelentz. pp. 189-198.
The Philosophy, Ethics and Religion oI Taoism, chieIly as developed by Chwang-tsze. W. P. Mears. Vol.
xxiii, pp. 225-242.
Tao-teh-king, The. A translation by P. J. Maclagan. Vol. xxiii.
Tao-teh-king, The. By Dr. Maclagan and T. W. Kingsmill. Vol. xxiii, pp. 265-271.
Tao-teh-king, The. A translation with notes by T. W. Kingsmill. Vol. xxiv.
Manchurian Translation oI the Tao-te-Ching, Romanised Text oI. Vol. xxv, edited by E. von Zach.
James, F. H. Taoism, Chinese Recorder. 1897.
Medhurst, C. Spurgeon. The Tao-teh-king, an Appreciation and Analysis. Chinese Recorder. 1889-1890.
Bixby, J. T. A Chinese Mystic. The Arena, 1892.
Old, W. R. The Philosophy oI Simplicity. Theosophical Review. Vol. xxx. The Reading oI Tao.
Theosophical Review. Vol. xxxiii.
http://www.sacred-texts.com/tao/index.htm
Shobogenzo, Tao Te Ching
http://www.youtube.com/user/NaotoMatsumotop/u
http://taotechingdecoded.blogspot.com
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http://www.youtube.com/user/NaotoMatsumotop/u
http://www.wayist.org/ttc20compared/takao.htmtop
http://www.wayist.org/eb/index.htm
http://wwwvl+siteorg/taoism/inde2html
http://wwws9naptic:cca/eQournal/laotsehtm
http://wwwedepotcom/tao?html
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