Académique Documents
Professionnel Documents
Culture Documents
de Dan Mirahorian
Calea de centrare (能為 neng wei ? Ce poate fi făcut ? What Can Be Done? Que peut-
on faire? Saper agire- Cosa si può fare? Lo que es posible hacer ?)
Indicaţi pentru acces la puterea mistică (玄德 xuan de) de cunoaştere directă şi de
acţiune nemijlocită [Mintea iluminată penetrează totul, ştie şi înfăptuieşte totul,
rămânând în repaus absolut]
Laozi Daodejing / Lao Tzu Tao Te Ching / Capitolul 10 in versiunea Wang Bi /Wang Pi folosind scrierea
chineza cu caractere sigiliu(Seal Script) Zhuan wen 篆文 folosita in inscriptii(inscription script) in piatra, os
si metal (vedeti: http://en.wikipedia.org/wiki/Talk%3ASeal_script)
4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si
germana /Translations versions in Romanian language, in English, French, Italian, Spanish &
German / Versions de traduction dans langue roumaine, en anglais, français, espagnol, italien et en
allemand / Versionen Übersetzungen in Rumänischer Sprache, in Englisch, Französisch, Italienisch,
Spanisch, und Deutsch / Versiones de las traducciones en lengua Española, en Rumano, Inglés,
Francés, Italiano y Alemán /Traduzione versioni in lingua rumena, in inglese, francese, italiano,
spagnolo e tedesco
5. Comentariu/Commentary/Commentaire /Kommentar/Comentario/Commento
6. Dictionar/Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario
7. Conexiuni/Connections/Connexions/ Verbindungen/Conexiones/Connessioni
8. Bibliografie/ Bibliography Bibliography/ Bibliographie/ Bibliografía
9. Mod de prezentare al caracterelor din lb. chineza folosit in dictionar/Presentation mode used in
this dictionnary/ Mode de présentation utilisé dans ce dictionnaire/ Presentation Mode oder
Darstellungsform verwendet in diesem Wörterbuch:
Vedeti semnificatia tuturor caracterelor chineze din acest capitol in dictionarul de termeni/
See the dictionary at the end of this article for the significance of all the chinese characters in this chapter / Voir
le dictionnaire mis à la fin de cet article pour la signification des caractères chinois de cette liste/ Vedi il
dizionario alla fine di questo articolo per il significato di tutti i caratteri cinesi in questo capitolo/ Véase el
diccionario al final de este artículo para todos los caracteres chinos dand esta lista /
Sehen Sie das Wörterbuch am Ende dieses Artikels
Note:
1. 營[营] yǐng yíng ying2 (animus; suflet spiritual) joaca rolul de Hun (魂 hún hun roun): sufletul eteric
(Animus); vedeti/see: dictionar The line "Can one be without straying?" refers to straying from the path of
centered oneness. Some translations render "straying" as "separation" or "division," thus obscuring the
original meaning and making the line more difficult to understand. Vedeti: Comentarii
2. 魄 bō po suflet fizic(anima; suflet animal muritor); vedeti/see: dictionar
3. In 10.8. 能無知乎?! néng wú zhī 3 hū?! uneori apare wú wéi 無為 (insa in Mǎwángduī B apare: 毌以
知), adaugat probabil ulterior [ conform B. Kalinke 2, S. 21]; probabil ca in variata Wáng Bì era iniţial "fara
eruditie" sau"fara învăţare" [Gerstner].
4. In propozitia10.10. 能為雌乎?! néng wéi cí hū?! apare uneori 無 wú in loc de 為 wéi (chiar si la
Ansgar Gerstner), dar acesta nu este "genul lui Lǎozĭ" !
5. Propozitiile 10.14. si 10.15. apar si in capitolul 2 si 5; propozitiile 10.17. si 10.16. apar si in capitolul 51;
* Cap 47: « Fără să treci pragul uşii se poti cunoaşte întreg universul» Vedeti: Comentarii
** vedeti Ben Shen Sufletele Entităţilor viscerale -Tipuri de energie mentala (manifestari psiho-
emotionale) asociate viscerelor/elementelor /Les Ben Shen ou Cinq Ames Vegetatives/ Ben Shen: the
Five Psychical-Emotional Phases http://www.scribd.com/doc/45238132/ Vedeti: Comentarii
*** Vedeti Alegoria Pesterii lui Platon dezvaluita de Socrate in: O REALITATE SEPARATA/ A
SEPARATE REALITY http://www.scribd.com/doc/27464855/
***** Pentru traducătorii moderni de genul lui Wing-tsit Chan invocarea de către Lao Tzu a "iubirii
poporului " şi a "guvernării statului" reprezintă un argument că acest capitol nu se referă la practica taoistă
internă, ci la guvernarea organismului social. In realitatea Lao Tzu se referă la ambele tipuri de guvernare
fiindcă organismul individual este in cele din urmă tot unul social, cu legi similare(intr-un univers holografic
"tot ceea ce este sus este si jos"( Hermes Trismegistul). ; Tout ce qui est en haut et comme tout ce qui
est en bas, le macrocosme ressemble au microcosme”( Hermés Trismégiste). Aceasta separare dintre
guvernarea individuala si cea a organismului social nu exista in trecut. Exista relatarea ca preotul taoist
Zhengyi Sima Chengzheng (647-735 e.n.) i-a spus imparatului Ruizong din dinastia Tang că un stat "este
guvernat exact in acelasi fel in care este guvernat propriul corp, adică prin pacificare sau prin scăderea
agitatiei create de pasiunile care il tulbură si prin intrarea firească in starea de repaus, care favorizeaza
intrarea in armonie cu mediul văzut ca o realitate cuantică profundă internă si externă".
Propozitia "in iubirea de oameni şi in guvernarea naţiunii" poate părea a fi adresata regilor şi împăraţilor, dar
de fapt se adresează şi individului. Gândiţi-vă la un regat ca o metaforă pentru locul dvs. de ativitate si
existentă, familie, cerc social, echipa sportiva, şi chiar imediata dvs. vecinătate, atunci utilitatea practică a
acestei secţiuni devine clara./The line "In loving the people and ruling the nation" may seem to be directed at
kings and emperors, but actually addresses the individual as well. Think of a kingdom as a metaphor for
your workplace, family, social circle, sports team, and even your immediate surroundings, and the practical
utility of this section becomes clear.
De aceea cel ce se cunoaşte şi se guvernează pe sine poate cunoaşte si guverna intregul univers. Faptul că
atunci cand au fost invitati la guvernare majoritatea maeştrilor taoisti au refuzat, poate să aibă o singură
semnificatie în acord cu restul mesajului lui Lao Tzu: se pierde ancoarea in interior [Tao; vedeti cap.47] la
un om implicat prea mult în problemele lumii, [fiindcă "acolo unde iti este comoara-prioritatea, acolo îti este
si inima-atentia afectivă].
****** Vedeti: Comentarii
******* Vedeti: Comentarii
4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si
germana /Translations versions in Romanian language, in English, French, Italian, Spanish &
German / Versions de traduction dans langue roumaine, en anglais, français, espagnol, italien et en
allemand / Versionen Übersetzungen in Rumänischer Sprache, in Englisch, Französisch, Italienisch,
Spanisch, und Deutsch / Versiones de las traducciones en lengua Española, en Rumano, Inglés,
Francés, Italiano y Alemán /Traduzione versioni in lingua rumena, in inglese, francese, italiano,
spagnolo e tedesco
La voie vers la profondeur de la vie/ The way to the depth of life/ Der Weg zur Lebenstiefe
Capitolul 10 Fraza 1/Chapter 10 Sentence 1 魂魄 Hun Po
10.1. 載營魄抱一 , zāi yǐng1 bō bào yī/ zai3 ying1 po4 bao4 yi1,
10.2. 能無離乎?! néng wú lí hū?!
Ram Omul a primit un spirit inteligent[etern]. Păstrându-i unitatea, va scapa de nimicire[va fi
nemuritor],
Hin-shun Pentru a-si pastra linistea sufletului, omul trebuie să respecte unitatea. Atunci in el nu se vor
trezi dorintele. Для сохранения спокойствия души [человек] должен соблюдать единство. Тогда [в
нем] не будут пробуждаться желания.
Mirahorian Lasă-ti sufletul trupului(魄 Po; sufletul Pământului; componenta Yin-feminină) şi sufletul
spiritului(魂 Hun; sufletul Cerului; componenta Yang-masculină) să îmbrătişeze liniştea(vidul)
Unitătii(Tao)/ Eşti tu capabil sa intri in starea de a nu le lăsa să se separe şi să părăsească interiorul [să se
detaşeze pradă dorintelor; atunci vei scapa de boală şi de moarte]
Ad & Lomb Can you balance your life force And embrace the One Without separation?
Attilio mantenere nell’uno spirito e corpo in modo che essi non si separino
Bachofen Herrschaft des Geistes und Einklang der Kräfte
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 préservant l'âme
de la fragmentation.
Beck Can you embrace the One with your soul, and never depart from the Way?
Blackney Can you govern your animal soul, hold to the One and never depart from it?
Bruno a alma e o espírito num amplexo inseparável!
Bynner Can you hold the door of your tent Wide to the firmament?
Byrn Nurture the darkness of your soul until you become whole. Can you do this and not fail?
Chalmers By husbanding the animal and spiritual souls and embracing unity, it is possible to
prevent their separation.
Chan Can you keep the spirit and embrace the One without departing from them?
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. In 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 Carrying vitality and consciousness, embracing them as one, can you keep from parting?
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 (Neschamah) and body(Nephesch) are in the bond of love,
they can be kept together.
DerekLin In holding the soul and embracing oneness Can one be without straying?/ In
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 âme spirituelle et ton âme
corporelle à l’unité, peux-tu empêcher qu’elles se séparent ?
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 più non si separino/ Il
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 In general: In mustering your vitalities, embracing in one, can you fail to distinguish?
Haven Maintenir le corps et l'âme sensitive dans l'unité, pour qu'ils ne puissent se séparer;
Henricks In 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. In 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?
Intoppa mantenere nell’uno 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 In 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 'carrying your soul,' embracing the One Thing, can you be undivided?
Larre Vos âmes spirituelles et charnelles S'embrassant dans l'Unité. Saurez-vous
empêcher leur séparation
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'âme afin qu'ils voguent à l'unisson et ne se séparent pas.
Legge When the intelligent and animal souls are held together in one embrace, they can be kept
from separating.
Li David Unite physically and mentally to embrace One. Can one be not separated from it?
Lindauer In containing life-force and embracing oneness Is the ability to be absent from departing
equal?
Lin P.J. Keeping one's ying poh and embracing the one, can man not depart from it?
LiouKiaKwai En faisant que ton âme spirituelle et ton âme corporelle embrassent l'unité,
peux-tu ne jamais quitter ton unité?
Lynn Stay where your earthbound soul is protected, and embrace integrity: can you do
this with never a deviation?
Mabry Being both body and spirit, can you embrace unity and not be fragmented?
MacHovec Can you control your mind so that it never strays from the way of Tao?
Ma Kou Peut-on par l’âme du corps Embrasser l’âme de l’esprit Et concevoir l’unité ?
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 In 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 A. Nurture the darkness of your soul until you become whole. Can you do this and not
fail? B. Can you keep the unquiet physical-soul from straying, hold fast to the unity and middle, and never
quit it?
Merel Embracing the Way, you become embraced;
Mitchell Can you coax your mind from its wandering and keep to the original oneness?
Moss
Muller Pacifying the agitated material soul and holding to oneness: Are you able to avoid
separation?
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?
Pernía Que tu cuerpo y tu alma vital estén unidos en un abrazo sin separación.
Qixuan How is it that you hold your soul and body together?
Red Pine Can you hold fast your 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 Indivisible.
Stanislas L'âme spirituelle doit commander à l'âme sensitive. Si l'homme conserve l'unité,
elles pourront rester indissolubles.
Star Hold fast to the Power of the One It 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 Can you keep the soul always concentrated from straying?
Tan In maintaining congruity of the mind and body, can you prevent your attention from
wandering?
Tran Cong In keeping the spirit and the vital soul together, are you able to maintain their
perfect harmony?
Trottier In 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 Can you marry your spirit and body to the oneness and never depart from it?
Wayism In harmonizing your male and female [The original uses the Chinese words ‘hun’ and ‘po’ to indicate
yang and yin] to embrace the One, can you coax your mind from its wandering and keep to the Way.
Wei Henry In harmonizing your hun and p'o to embrace the one, can you concentrate without
deviating?
Wieger Keep your body and spermatic soul closely united, and ensure that they do not become
separated. A. Faire que le corps, et l'âme spermatique, étroitement unis, ne se séparent pas.
Wilhelm Kannst du deine Seele bilden, daß sie das Eine umfängt, ohne sich zu
zerstreuen?/ Peux-tu former ton âme de façon qu'elle embrasse l'Un ?/Can you form your soul that
embraces the One, without distraction?/¿Sabrías modelar tu alma para que abrace el Uno sin
dispersarse?
Wing R.L In managing your instincts and embracing oneness, can you be undivided?
World Manifesting body, mind and spirit, can you stay centered in the oneness of Infinity?
Wu John In keeping the spirit and the vital soul together, Are you able to maintain their perfect
harmony?
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 In embracing the One with your soul, Can you never forsake the Tao?
Zhang Can you keep your mind and your action consistent?
Zi-chang By keeping the body and soul balanced, they can not be split.
10
도덕경
혼백을 하나로 감싸 안고
떨어져 나가지 않도록 할 수 있겠습니까?
기에 전심하여 더 없이 부드러워지므로
갓난 아이같은 상태를 유지할 수 있겠습니까?
마음의 거울을 깨끗이 닦아
티가 없게 할 수 있겠습니까?
백성을 사랑하고 나라를 다스림에
'무위'를 실천할 수 있겠습니까?
하늘 문을 열고 닫음에
여인과 같을 수 있겠습니까?
밝은 깨달음 사방으로 비춰 나가
무지의 경지를 이룰 수 있겠습니까?
Если сделать дух мягким, Dacă face duhul/shflul blând/uşor/Si nous faisons l'esprit doux /If we make
the spirit gentle/mild
человек станет подобен новорожденному/omul va fi ca un nou-nascut/ l'homme sera comme un
nouveau-né /human being will be like a newborn.
Если его созерцание становится In cazul în care[ aceasta stare] devine o contemplatie/ Si elle devient
une contemplation /If it becomes a contemplation
чистым, то не будет заблуждений/curate, nu va nu va fi nici neînţelegeri/propre, il n'y aura pas de
malentendus/clean, there will be no misunderstandings.
Любовь к народу и управление страной осуществляются без умствования/Iubirea pentru oameni
şi guvernarea ţării se desfăşoară fără cunoastere/eruditie/ganduri de /. L'amour pour le peuple et le
gouvernement du pays sont effectuées sans connaissance/erudition/ pensées de/ Love for the people
and government of the country are carried out without knowledge/punditry the thoughts of
Врата мира открываются и закрываются при соблюдении спокойствия/ Portile lumii se deschid şi se
închid, sub rezerva liniştii/ Portes du monde s'ouvrent et se ferment, sous réserve de la tranquillité/
Gates of the world are opened and closed, subject to tranquility
Знание этой истины делает возможным недеяние. Cunoasterea acestui adevar, face posibila non
acţiunea/Sachant cette vérité, permet la non-action /Knowing this truth, makes possible the nonaction.
Рождать [существа] и воспитывать [их], создавать и не обладать [тем,
что создано], творить и не воспользоваться [тем, что сделано], будучи
старшим среди других, не считать себя властелином все это называется
глубочайшим дэ.
И. И. Семененко
возможно ль, сохраняя душу и в объятиях с
единым, с ними не расстаться?
возможно ль, как младенцу, сосредоточивать
дыхание и быть предельно мягким?
возможно ли избавиться от недостатков, если
добиться чистоты и зреть сокровенное?
возможно ли без знаний любить народ и
управлять страной?
возможно ли без самки открыть или закрыть
небесные врата?
возможно ль, находясь в бездействии, все ясно
понимать?
рождать и взращивать,
чему давать жизнь - не иметь,
на свои действия не опираться,
быть старшим, но не властвовать
- это зовется сокровенной добродетелью.
Семененко И.И., 1999 - Лао-цзы. Обрести себя в Дао. Сост., авт. предисл., перевод, коммент.
И.И.Семененко. М.: Республика, 1999. 445 с.
А. А. Маслов
можно ли, соединив душу и плоть, объять
единое и не утратить это?
можно ли, регулируя ци и становясь
податливым, обрести состояние
новорождённого?
можно ли, отполировав сокровенное зеркало, не
оставить на нём пятен?
можно ли, любя народ и правя государством,
пребывать в недеянии?
можно ли, открывая и закрывая небесные врата,
сохранять состояние самки?
можно ли, постигнув четыре начала, пребывать
вне знания?
давать жизнь и вскармливать?
давать жизнь и не обладать этим?
действуя, не требовать воздаяния?
взращивая, не править этим?
это зовётся сокровенной благостью.
Маслов А.А., 1996 - Мистерия Дао. Мир "Дао дэ цзина". Сост., перев., иссл. и примеч.
А.А.Маслова. Худ. оформление Д.Н.Попова. М.: Сфера, 1996. 512 с
———
Е. А. Торчинов
соедини воедино души земные и дух небес,
одно обними - и не смогут они ввек расстаться!
сосредоточь пневму-ци и мягкость этим обрети -
тогда сумеешь уподобиться дитяте!
зерцало темное от скверны омой -
и беспорочен стань душой!
цени народ, страну в порядок приведи -
тогда недеяние осуществить ты сможешь!
небесные врата то отверзаются, то затворяются -
узри начало женственное в них!
поняв четыре принципа, ты можешь пребывать в
неведении полном!
дао рождает сущее и его питает.
рождает, но им не обладает и действует, не
замышляя преднамеренно.
оно все взращивает, но ничем не повелевает, и
это сокровенной силой-дэ зовется, знаю!
Лукьянов А., 1997 - Лукьянов А. Дао Лаоцзы и Дао Конфуция // ПДВ. 1997. № 6. С. 125-134.
Лукьянов А., 1998 - Лукьянов А. Понятие философии у древних китайцев // ПДВ. 1998. № 2. С. 126-
140.
Лукьянов А., 1999 - Лукьянов А. Древнекитайские философские космогонии // ПДВ. 1999. № 1. С.
104-117
———
Д. П. Конисси
душа имеет единство, поэтому она не делится
(на части).
кто вполне духовен, тот бывает смирен, как
младенец.
кто свободен от всякого рода знаний, тот
никогда не будет болеть.
кто любит народ и управляет им, тот должен
быть бездеятельным.
кто хочет открыть небесные ворота, тот должен
быть как самка.
кто делает вид, что много знает и ко всему
способен, тот ничего не знает и ни к чему не
способен.
кто производит (вещь) и постоянно держит ее,
тот ничего не имеет.
не хвалиться тем, что сделано, не
начальствовать над другими, превосходя их,
называется небесною добродетелью.
Конисси Г., 1894 - Тао-те-кинг. Лаоси. Перевод с китайского с введением Д.П.Конисси (Из журнала
"Вопросы философии и психологии"). М., 1894.
Vladimir Antonov,
CHAPTER X.
By steadily disciplining the animal nature, until it becomes one pointed. It is possible to
establish the Indivisible1.
By undivided attention to the soul, rendering it passive2, it is possible to become as an infant
child.3
By purifying the mind of phantasms,4 it is possible to become without fault.5
By perfecting the people, and pacifying the empire, it is possible to prove non-attachment.6
By functioning on the supra-physical planes,7 it is possible to be independent of the lower mind.8
By making intuition omniscient,(8a) it is impossible to discard knowledge.(9)
Producing! Nourishing! Developing, without self-consciousness! Acting, without seeking
the fruit! Progressing, without thinking of growth! This is the abyss of energy.10
----------------------------------
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 infant child.
By purifying the mind of phantasms, it is possible to become without fault.
By perfecting the people, and pacifying the empire, it is possible to prove non-attachment.
By functioning on the super-physical planes, it is possible to be independent of the lower mind.
By making intuition omniscient, it is impossible to discard knowledge.
Producing! Nourishing! Developing, without self-consciousness! Acting, without seeking the fruit!
Progressing, without thinking of growth! This is the abyss of energy.
Long and steep the road man has to travel; infinite the distance between the animalness of the savage,
knowing no motive but the gratification of desire, and the purity of the
Saint, whose senses center in the One. Well might Chuang Tzu say, "The whole of life is a round of
incessant solicitude, its duties are never finished." Moreover, the arena where effort will be 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. No language can express it, Lao-tzu has stated
the problem as clearly as it can be framed in speech.
If, however, the ascent be difficult, the summit is glorious. In the beginning , a discontented, wayward,
wilful child; in the end, a God, performing all duties, yet never leaving the eternal home, where calm peace
and joy unspeakable reign evermore. Such the destiny, such the reward of him who fathoms perfection's
abyss. "He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat
down with my Father in his throne." (Rev. iii, 21.)
(1) i. e. : The Ego, becoming permanently self-conscious on its own plane. Very little is said in the
Confucian classics on this line. The Confucian is scarcely conscious of the distinction between
Boul and body.
(2) The danger is that the separated essence will set up a separated will. Conversely the way to perfection is
submission to the simplicity of the eternal purity.
(3) An Infant has always been the symbol of the Initiate, or one who has been re-born. Comp. the
conversation of Jesus with Nieodemus. (John iii, 1-5.)
(4) Viz.: Living a life of abstract thought; ever regarding the thought as more important than the act, or, as
Jacob Bohme would say, "forsaking all to become like All."
(5) "It is necessary in attending to the affairs of life to be very careful of those thoughts which appear
insignificant and trifling, lest they find a permanent lodging in the mind. If they are retained in the heart
there is a disease in the vitals, which no medicine can cure."—Kuan Yin Tzu.
(6) Anyone practicing the Yoga of the three first sentences could only accept the office of Ruler as a
sacrifice to duty, and the acceptance would prove the reality of his non-attachment.
(7) Literally—"opening and shutting heaven's gates."
"There not infrequently occur individuals so constituted that the spirit can perceive independently of the
corporal organs, or can, perhaps, wholly or partially quit the body for a time and
return to it again."—Alfred Wallace, F. E. S.
(8) Literally—" The Female Bird." The bird Karshipta, in Hindoo mythology, represents the human Mind-
Soul.
(8a) Possible only by steady and prolonged concentration on the inner world.
(9) i. 6.: Information acquired by the ordinary processes of study and research. The individual being
separated from the universal only by differentiation, his limitations grow less in proportion
to his approximation to and union with the divine. The idea is again and again expressed by the old Greek
philosophers, the Indian Yogins, Neo-Platonists, as well as by Jacob Bohme and Swedenborg. Su Cheh gives
the following illustration: "A mirror reflects whatever fronts it, and does so unconsciously; the beginning of
error is the putting of self to the fore."
("10)" The three first sentences deal with the purity of the inner; the three next with the purity of the outer,
while the seventh describes the purity of the whole—the invisibility or interiorness of
godliness.
"If, therefore, thine eye be single, thy whole body shall be full of light." (Matt, vi, 22.)
10 - Saper agire
Preserva l'Uno dimorando nelle due anime: sei capace di non farle separare?
Pervieni all'estrema mollezza conservando il ch'i: sei capace d'essere un pargolo?
Purificato e mondo abbi visione del mistero: sei capace d'esser senza pecca?
Governa il regno amando il popolo: sei capace di non aver sapienza?
All'aprirsi e al chiudersi della porta del Cielo sei capace d'esser femmina?
Luminoso e comprensivo penetra ovunque: sei capace di non agire?
Fa vivere le creature e nutrile, falle vivere e non tenerle come tue, opera e non aspettarti nulla, falle crescere
e non governarle. Questa è la misteriosa virtù.
Commento:
Il testo inizia con delle istruzioni riguardo la pratica taoista, si noti come queste siano simili a molte altre
presenti in altre pratiche esoteriche: non solo al primo rigo si parla dell'unione degli opposti come già
nell'alchimia occidentale (i nomi sono solo un mascheramento per la verità), la strofa successiva offre
istruzioni sulla respirazione e più avanti, proprio come in molti detti buddisti, 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 quale chi lo pratica è destinato ad avere successo o ad essere, nel caso la sorte gli sia
avversa, indifferente al fallimento.
Chapter Ten
http://www.with.org/classics_taoteching.html
http://www.with.org/downloads.html
Can one unite the body and the spirit as one and embrace the “Oneness” without departing from
the great Tao?
Can one achieve harmony with such gentleness by holding on to the true spirit within as if the
innocence of an infant?
Can one free oneself from worldly knowledge and cleanse one’s mind, so that no faults shall be
made?
Can a ruler love his people by governing with the natural Way without personal intention?
Can the mystic gate to all life essence be opened or closed without the virtue of the mysterious
nature?
Can one gain the insight of nature and become a wise person without the effort of action?
The mysterious nature creates and nurtures all things without the desire to possess them.
It performs with all efforts without claiming for credit.
It flourishes all beings without the intention to take control of.
Such is the “Mystic Te” or “Mystic Virtue.”
Concentrer son esprit et le faire revenir à l’Un, c’est concentrer son esprit et le geler en contemplation.
(transa; polimerizarea; transformarea amestecului de faina si apa in aluat ) ;
c’est ce à quoi on pratique quand on débute. A partir de quoi on le réduit en cendre et on oublie l’UN. C’est
oublier son esprit et abandonner la contemplation, c’est à quoi on s’exerce dans un second temps. (…) Alors
le corps est comme bois mort et l’esprit comme ceindre éteinte, le connu et le connaissant sont oubliés
tous les deux. (…) On oublie l’Un et atteint l’UN véritable et qui n’est pas seulement l’UN mais toute chose
; c’est savoir que l’UN est la souche de la multiplicité et celle-ci le fonctionnement de l’UN. (starea de
functionare holografica…) Quant on atteint par merveille à cette source, il n’y a plus aucune différence entre
l’esprit et le Tao ni entre le Tao et l’esprit, le Tao est l’esprit, et l’esprit est le Tao ; Le Tao et l’esprit n’ont
plus qu’une seule et même nature. Ce situant dans les existences (?), on ne s’attache pas aux existences et ne
s’écarte pas de la non-existence (?), Ce situant dans l’inexistence (?), on ne s’attache pas a l’inexistence et ne
s’écarte pas des existences (?).
Unii traducători consideră că acest capitol, poate fi numit Imbratisarea lui Unu/Embracing the One ( 刨一
bào yi pao i ) in timp ce altii il numesc: Calea de centrare(Ce trebuie făcut ? What can be done? Neng
wei ? 能為). Acest capitol are trei subcapitole care cuprind urmatoarele propozitii:
a propozitiile 01-06 Starea unificată(fără fisură) si intrarea in starea de nou nascut( in energia vitală
reia circulatia subtilă embrionară) / L’état unifié (être sans fissures): L’énergie vitale immaculée/
Being unsevered: Immaculate Vital Energy/ Ungespalten sein: Makellose Lebenskraft
Wing-Tsit Chan (in A Source Book in Chinese Philosophy, Princeton University Press ,1963 , cap 7, The
Natural Way of Lao Tzu, pp136-177) comentează astfel acest capitol “concentrarea qi/ch’i( fortei vitale,
suflului) nu este yoga asa cum crede Waley. Yoga vizează trancederea egoului si a mediului extern. Nimic
de acest gen nu se urmăreste aici. E adevărat că in Huai Nan Tzu cap 12, povestea lui Yen Hui “de asezare si
de a uita tot (SPPY,12:14a SEE Morgan, trans., Tao, The Great Luminant, p 128-129) este
recitată pt a explica afirmatia lui Lao Tzu. Dar observati ca termenul “concentrarea” este urmat de “iubirea
de oameni” si de ”guvernarea statului”. Fiindcă tehnica de respiraţie yoga a fost promovată mai târziu de
către taoismul religios, unii comentatori o descoperă in mod nejustificat in textele mai timpurii. Wu
Ch’eng(1249-1333), gândea ca operaţia “continuă” din cap 6 se referă la respiraţie, lucru care inseamnă să
mergi prea departe.
b propozitiile 07-12 Omnicunoaştere fără invăţare/cunoaştere mijlocită; acţionează in modul feminin/ Une
connaissance complete sans apprentissage/connaissance indirecte; Agir à manière d'une femme/ A complete
knowledge(omniscience) without learning/mediated knowledge; Act like a woman ! /Umfassend Wissen
ohne Gelehrsamkeit/vermittelte Wissen, handele auf weibliche Art!
c propozitiile 13-17 Lider nu tiran/măcelar; Puterea misterioasă/ Leader pas tiran/boucher; le pouvoir
mystérieuse/ Leader not tyrant/butcher: the mysterious power / Führer nicht Tyrann/Metzger; die
geheimnisvolle Kraft:
* Cap 47: "Fără să treci pragul uşii se poti cunoaşte întreg universul"
Vedeti: Capitolul 47 Cerul -un loc inlauntrul tau-Universul Holografic
Imparatia lui Dumnezeu este inlauntrul vostru
http://www.scribd.com/doc/26757605/
http://www.scribd.com/doc/21576272/
** vedeti Ben Shen Sufletele Entităţilor viscerale -Tipuri de energie mentala (manifestari psiho-
emotionale) asociate viscerelor/elementelor /Les Ben Shen ou Cinq Ames Vegetatives/ Ben Shen: the
Five Psychical-Emotional Phases http://www.scribd.com/doc/45238132/
Shen (神 shén schen chenn): Spiritul, sufletul spiritual, Inteligenţa; conştienţa, discernamantul
Hun (魂 hún hun roun): sufletul eteric (Animus); Memorie ereditara, perceptia, imaginatia(emisfera
dreapta); F-VB
Po (魄 pò po p’ai pro): sufletul animal muritor(Anima); viata vegetativa, instincte, instinctul celular,
inconstientul; P-IG
Yi (意 yì i): Mintea, reflecţia, gandirea, raţiunea(emisfera stanga), memoria, concentrarea; SP-S
Zhi (志 zhì tschi tche): Vointa, intentia, capacitatea de decizie; hotarare, determinare, R-V Apa– Rinichi,
Frica;
Nouvelle traduction de Conradin Von Lauer © Editions Jean de Bonnot 1990. Chez Jean De Bonnot 7,
Faubourg St-Honoré, Paris, France
DIX : Accorder le corps et l’âme afin qu’ils voguent à l’unisson et ne se séparent pas. Concentrer sa force
vitale et la rendre docile comme celle du nouveau-né. Au-delà du réel, scruter le miroir poli par le regard de
l’âme et se laisser aspirer par la lumineuse obscurité. Ménager le peuple sans intervenir. Rester serein,
comme la femme, lorsque s’ouvrent et se referment les portes de l’existence. Garder son ignorance et voir
les choses dans leur lumière. Donner la vie et la protéger. Produire sans s’approprier. Agir sans rien attendre.
Diriger sans dominer. Tel est le chemin de la mystérieuse perfection.
*** Patanjali se referă in YS 1.41 la cristalul perfect transparent [diamant; maṇi(mani)(मणि)] si la
cunoasterea purtătoare de adevăr (ṛtambharā; ritambhara) in YS 1.48, ca la un proces in care se realizează
starea de diamant sau de supraconductie, prin punerea mintii in repaus(scăderea agitatiei mentale joacă un
rol similar răcirii) . Vedeti: Aforismele lui Patanjali/ Yoga Sutra of Patanjali/ Instructiuni de Aliniere
de Dan Mirahorian
http://www.scribd.com/doc/31059885/
http://www.scribd.com/doc/21570310
http://www.scribd.com/doc/25425558/
R: Starea de identicare completa, din cursul procesului de absorbtie concentrativa sau starea coagulata
(revedeti "pilda aluatului") numita samapatti este realizata atunci cand scade (kshina) agitatia mentala(vrittis)
si inseamna intrarea mintii intr-o stare similara cu aceea a cristalului perfect transparent(abhijatasya-iva
maner), care are puterea de a imprumuta cu fidelitate culoarea suportului pe care este asezat (tatstha) si sa
manifeste unificarea cunoscatorului(grahitri), mijlocului de cunoastere(grahana) si a obiectului de
cunoscut(grahya).[incepand de aici se instaleaza coerenta si functionarea holografica in starea de
supraconductie a cristalului biologic, singura modalitate de a contacta realitatea suport; vedeti: YS 1.2]; E:
The state of complete identification or coalescence called samapatti is realised when the modifications of
the mind (vrittis) have become weakened(kshina) and this is a state similar to that of a perfect transparent
crystal(abhijatasya-iva maner), which has the capacity to take on the qualities of whatever lies before it -
whether subject, object, or act of perceiving [ holographic functioning in a supraconduction state of the
biologic mind crystal; see also YS 1.2]; F: L'état d'absorption et de coïncidence avec le siège de la
conscience (dans lequel on reçoit l'onction), qui surgit quand les fluctuations (vrittis) de la pensée (chitta)
sont affaiblies (kshina), est appelé samapatti, et cette état est comparable à celui d’un diamant extrêmement
(abhijatasya-iva maner), qui a la capacité de prendre la couleur du support sur lequel il est posé (tatstha) et
de manifester la fusion de celui qui connait (grahitri), de l'instrument de cognition (grahana) et de l'objet
connu (grahya)[ accès au fonctionnement holographique au delà de la dualité sujet-objet].
S: La identificación completa(samapatti) es el establecimiento [de la mente], cuyos procesos(vrittis) han sido
destruidos(kshina) es similar al un cristal en perfecto estado de transparencia(abhijatasya-iva maner) que
adopta el color y la forma de cada objeto que aparece detrás suyo (upashraya), así del mismo modo la mente
se colorea con el conocedor, el proceso de conocimiento o el objeto conocido(grahitri-grahana-grahya).[ a
partir de aquí es el origen del funcionamiento Holográfico más allá de la dualidad sujeto-objeto]
YS 1.47. nirvicāra-vaiṡāradye ‘dhyātma-prasādaḥ
[DM] R: La extrema transparenta (vaisharadya) a Nirvichara(stadiu al samadhi sau al transei mistice fara
reflectie, analiza) rasare pacea si Lumina (prasadah) dinlauntru [a Sinelui(Purusha)];
E:On attaining the utmost transparency (vaisharadya) of the Nirvichara (stage of samadhi or) of the utmost
there is the dawning of peace and the inner light(prasadah) of Self(Purusha)].
F:L'extreme transparence de Nirvichara(degre de samadhi sans activite mentale ou de la contemplation non-
investigatrice), induit un etat interieur de paix et de clarte(prasadah) [dans lequel il existe une lucidite
complete du Moi supreme(Purusha)].
S: Con la transparencia (de la identificación enstática) sin análisis (Nirvichara samadhi) de objeto sutil (se
percibe) la claridad del ser interior.
[DM] Cunoasterea directa(prajna) rezultata din (ceea ce s-a afirmat anterior:transa mistica ;samadhi) este
diferita de cunoasterea [mijlocita(orizontala) pramana] ce provine din shruta(ceea ce a fost auzit; traditia;
comunicarea verbala; lectura si ascultarea textelor transmise ori revelate) si anumana(inferenta; procesare
logica si analogica; vedeti:YS 1.7) deoarece are un obiect deosebit (poate penetra pana la "lucrul in sine asa
cum este el, in timp ce cunoasterea mijlocita se limiteaza la suprafata, accesand doar imaginea oglindita in
apa ecranului mental -"realitatea secunda"); E: The direct knowledge(prajna) differs from the indirect
knowledge(pramana) that comes from shruta (hearing;verbal communication;tradition; teachings) and
anumana (inference;logical and analogical processing of information) because it has a different object( it
grasps the intrinsic nature of the object and not its reflection image in the mirror of the mental screen-"the
second reality").
Omul profan prizonier al identificarilor cu efemerul(vrittis, conceptiile, credintele, conditionarile inoculate;
mintea, corpul, numele primit, familia, poporul, limba) ramane captiv in camera periferica a constiintei, care
se foloseste de lumina fenomenala pt.a vedea[ "pestera intunecoasa" la care facea referire Socrate].
Gerard Blitz imi punea urmatoarea intrebare: "Cum este posibil ca acest Centru imuabil, 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 ? "
Fiindca Centrul imuabil 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. Fara procesul de
colorare nu ar exista cunoastere se afirma in YS 4.17: "Un obiect poate fi jnata(cunoscut; perceput)sau
ajnata (necunoscut; neperceput) dupa cum uparaga (colorarea mentala produsa de obiect; colorarea incepe
cu alegerea obiectului care va intra in focarul atentiei) corespunde sau nu apeksha
(interese;motivatii,dorinte, nevoi; activitatii de alegere, selectie si delimitare a focarului atentiei de catre ego)
manifestate de vach(diversele voci, centre(de interes) sau porti ale creatiei) [orice cunoastere este
directionata, selectiva, fragmentara,incompleta atat timp cat este mediata de ego,de periferie]";
Este o iluzie să intelegem si să explicăm ce este un diamant in functie de obiectele pe care este asezat(diamantul
imprumută culoarea suportului pe care este asezat, fără ca să-si schimbe cu nimic identitatea) sau prin asemănările sale
cu alte pietre pretioase, cum sunt rubinul, safirul. Tiparul identificării unui autor si a unei opere de talia lui Lao
Tzu[Laozi; Lao Tseu] cu o epoca istorică si o zona geografică, este o limitare inadecvată, botezată "stiintifică", făcută
la adresa unui mesaj spiritual, care s-a dovedit nelimitat in timp si spatiu; aceasta identificare este un tipar sau un
reflex de gandire, care caută să explice un mesaj prin circumstantele cauzale: istorice ori prin alte aspectele
irelevante(ca si cum analiza obiectului de mobilier pe care sta un diamant, ne-ar spune ceva despre acesta). La fel de
steril este si tiparul de a intelege intregul din componentele sale. De pildă in stiintă s-a dovedit fără finalitate să se
caute explicarea intregului prin părtile sale componente, fiindcă importante sunt legăturile dintre aceste componente, la
fel cum un computer sau un receptor de televiziune, nu este o grămadă de piese, ci o schemă de conexiuni realizate cu
acestea.
****** Wu Ch’eng(1249-1333) consideră chiar că şi ”continuitatea” la care se face referire în cap.6 se află
in legătură cu procesul de respiratie. Portile batante ale cerului, oscilatia intre existenta si nonexistentă nu se
poate sesiza fară intrarea intr-o stare de receptivitate (yin; feminină), de prezentă constientă impartială, in
complet repaus(vedeti metoda de relaxare pilotată elaborată de Dan Mirahorian). Referire la Vipassana si
Anapana Sati; vedeti:
Necesitatea vegherii sau a prezentei constiente impartiale pentru eliberare, trezire, iluminare
http://www.scribd.com/doc/29107653/
http://www.scribd.com/doc/29363180
****** Huai-nan Tzu in cap.12 relatează aceeasi practica taoistă de asezare sau de localizare in "acum si
aici" pe care o regăsim în buddhismul zen, unde asezarea(zazen) este caracterizată exact prin aceeaşi termeni
"a te aşeza şi a uita totul".
Metoda de meditatie taoistă, ce corespunde unui stadiu inalt de reculegere este numită Tso-Wang (坐忘 Zuo
wang; lit.: "a fi asezat si a uita"). Cel ce meditează nu recurge la nimic pentru a fixa meditatia; el isi lasă
spiritul să se aseze, să treacă de la tulbure, la claritate, ca apa plina de mal, să rătăceasca liber, fără să
intervină. El practica absenta oricărei actiuni (Wu-wei), iar deriva gandurilor, revine progresiv la matca,
realizandu-se unitatea cu ceea ce este(Tao). Practicantul abandonează in urma sa orice formă si orice
limitare(identificare); se eliberează de orice atasare (dorinte, aspiratii, asteptării), uită de trecut si de
viitor(efecte; succes-esec) si se ancorează in ceea ce face acum si aici: starea de prezenta impartiala.
Metoda Tso-Wang 坐忘("a fi asezat si a uita") este descrisă in capitolul VII din cartea a 6-a din Chuang
Tzu: "Intr-o alta zi, Yen Hui, l-a intalnit pe Confucius si i-a zis: "mă asez si uit tot". Confucius a intrebat:
"Ce intelegi prin te asezi si uiti tot?"
Yen Hui a raspuns: "Mă lepăd de corpul meu, sterg (suprim) simturile, părăsesc orice formă (concentrare
fără suport), suprim orice inteligentă (investigate mentală, ratională) si mă unesc cu cel care imbratisează tot,
iată ce inteleg prin: "ma asez si uit tot".
De aceea cel ce guvernează corect si sfantul sunt in mereu repaus. Repausul conduce la Vid, la golire de
efemer. Vidul inseamna Plinătate si Plinatatea duce la reintregire. Vidul dă sufletului deschidere,
disponibilitate si astfel orice actiune isi implineste rostul (si este executată la momentul oportun)". Chuang
Tzu in cap. "Lumea oamenilor", spune: "Să nu asculti cu urechea, ascultă cu spiritul; nu asculta cu spiritul,
ascultă cu suflul inimii. Urechea poate doar sa audă si spiritul e mărginit in puterea lui de a vedea... Tao se
implantă in Vid... Din Vidul spiritului izvorăste lumina(necreată); si omul isi afla mantuirea... Cine nu si-a
aflat mantuirea, se poate spune ca-i pribeag (rătăcitor), chiar daca e asezat. Cine-si preschimbă auzul si văzul
in "vederea din adanc"(cunoasterea nemijlocita), nu se ia după stiut (cunoastere mijlocită; experientă;
senzatii; memorie) si inteligentă (minte; ratiune; procesare mentală) si spiritele si duhurile sunt toate sub
controlul lui. Toate la un loc nu sunt decat taina Prefacerii (metamorfozei, Iluminării)".
Zuo Wang 坐忘 (lit.: "sitting forgetting"; perhaps also "sit in forgetfulness" or "sit in abstraction") quotes
莊子[庄子] Zhuangzi - Chuang Tzu, 太宗師 Taizong Shi (James Ware, Zhuangzi, Chapter 6, Let God be
Teacher: Yan Hui explains to Confucius what he means by "sitting and forgetting".) Zuo Wang is a term
apparantly also used in religious Taoism. See the story about Sima
Chengzheng(http://www.silkqin.com/02qnpu/07sqmp/sq08xm.htm). A chapter in Thomas Cleary, Taoist
Meditation, is "Treatise on Sitting Forgetting", described as "A Tang Dynasty text that sets meditation
practice in terms familiar to Confucians and Buddhists." It is also a term used to describe the attitude an
artist should have when being creative.
J.J.L. Duyvendak: Le chapitre se termine par cette phrase : « Produire et nourrir, produire
mais ne pas s’approprier, agir mais n’en tirer aucune assurance, faire croître mais ne pas diriger, c’est là la
vertu secrète. » Avec l’addition des mots « produire et nourrir », c’est une répétition du même passage dans
LI, où il est beaucoup mieux à sa place. Aussi l’ai-je omis ici, malgré Kao Heng, qui croit que le passage se
rapporte au Saint et doit être retenu. J’ai transporté les mots
« produire et nourrir » au chapitre LI.
According to scholars, this tenth section is the most difficult to translate of all the Tao Teh King, so we will
be feeling our way along, but hopefully we will get some of Lao Tzu’s intended teaching.
“When the intelligent and animal souls are held together in one embrace, they can be kept from separating.
When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can
become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he
can become without a flaw” (Tao Teh King 10a).
When the intelligent and animal souls are held together in one embrace, they can be kept from separating.
A great deal of the human being’s problem is his fragmentation into many parts, or at least having the
components of his nature out of synchronization with one another–no longer functioning as a single, whole
entity–or even in conflict with one another. That is why we have the expression “personality conflict.” In the
early days, what we call psychiatrists were called “alienists” because they dealt with those who have become
alienated from external reality. But that alienation usually has its roots in internal alienation. This has two
forms: alienation from one’s own self (this takes many forms), and the alienation of one’s inner factors from
one another. The inner gears no longer mesh and may even attack and damage one another or bring one or
more gears to a halt.
Lao Tzu is saying that these parts of our makeup can be held together in a complete and harmonious unity
that will never revert to the state of separation.
Lin Yutang, however, considers that this sentence is about the individual’s capacity to unite himself with the
Tao in a permanent manner. Disunity with the Tao is the condition that makes inner, individual disunity
possible, so this is relevant, indeed.
Both problems exist, beyond doubt, and they both need to be solved. So now Lao Tzu gives his prescription
for our trouble.
When one gives undivided attention to the breath, and brings it to the utmost degree of pliancy, he can
become as a babe.
That which Buddha much later called Anapanasati–mindfulness of the inhaling and exhaling breath–is a
fundamental practice of Taoism. Of no relation to the complicated breathing methods of later Taoism, this is
the practice described in Taoist texts as “the breath resting on the mind and the mind resting on the breath.”
It is gentle and simple, yet it leads in time to what the texts called “the womb breath” in which the breathing
becomes completely internal, in the way the infant breathes in the womb without movement of the lungs. In
itself this is not important, but it opens the way to perception of Original Nature, and therefore to union with
the Tao.
When he has cleansed away the most mysterious sights, he can become without a flaw.
Few are those that develop an inward orientation of the mind, and very few of those are able to resist
wandering in the labyrinth of psychic experiences that ultimately prove no more real or worthwhile than idle
dreams. One of the signs of an authentic yoga practice is its cutting off of those psychic distractions right at
the beginning of meditation, even though most “yogis” not only revel is such things, they cite them as proof
of their spiritual progress. But they are wrong-very wrong. It is necessary to aim the mind straight at the
target and shoot for it with no side excursions. Rare are those who even know how to do this, and rarer still
those who crush the ego and do so.
“In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening
and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every
direction, cannot he (appear to) be without knowledge?” (Tao Teh King 10b).
In loving the people and ruling the state, cannot he proceed without any action?
Lin Yutang: “In loving the people and governing the kingdom, can you rule without interference?” The
Taoists had no use at all for the Confucian approach to government, which was extremely invasive and
unrestrainedly heavy-handed. As a result, they refused to become government employees of any type. Some,
however, felt that they should prove the validity of Taoist theories of government by joining and showing
the way. Some did succeed. The basic idea of Taoist government was that the officials should be so
evidently virtuous and intent on the welfare of people that their example would be followed–that people
would do right for its own sake and for their own self-respect and integrity. It often worked, and this
challenge of Lao Tzu was vindicated.
In the opening and shutting of his gates of heaven, cannot he do so as a female bird?
The translator says that Taoist commentaries on this sentence say that the “gates of heaven” are the two
nostrils, and this is in keeping with what has gone before. “Shutting” the gates is making the breath so subtle
that it disappears for a while and become totally internal. And this internal breath sustains the body just as
well as the outer breath usually does. But this dramatic process is not one that can be done in the usual
sense–that is, it is not intentional, but occurs as a side effect of the deep internalization of the awareness. In
the East a common simile of this state is the female bird sitting on her eggs. Her attention is completely
absorbed on the eggs, not on the things around her. Sri Ramakrishna said that her eyes have a distinctive
appearance, and that an adept yogi’s eyes look the same.
“(The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it
does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called
’The mysterious Quality’ (of the Tao)” (Tao Teh King 10c).
This is one of the most wonderful passages in this book, and one that should be carefully pondered
especially by those raised in the God Is Watching You And You Had Better Watch Out Or Else religions of
the West. The Bhagavad Gita speaks the truth about this superstition, but here Lao Tzu has put it so
succinctly and yet so completely.
The Tao produces all things and nourishes them; it produces them and does not claim them as its own.
This first clause tells us that the Tao is intimately involved with all things, maintaining the existence and the
possibility of their evolution. Yet, even though their Source, It does not look upon them as Its possessions in
the way a human artisan would the products of his skill. We do not “belong” to the Tao–we are a part of the
Tao. That is a completely different matter altogether. We are not pygmies squatting at the feet of some Big
Master, owned by him as his slaves who are dependent on his will for their very life. Few things are more
paralyzing and poisonous than this Big Daddy view of God as a cosmic tyrant that we had better obey and
please or else suffer forever and ever. No wonder the West had been so violent, competitive and vengeful
throughout its recorded history, ruled by governments that are supreme in authority and in which the
individual is so often crushed heedlessly. Freedom exists in comparatively few lands, and there it is in
constant peril of annihilation. Big Brother is indeed watching in politics, and Big God is watching in
religion. Both have little regard for the individual, but delight in a herd mentality they can easily control. The
outcry for world government and world order comes from hearts and minds intent on domination and
suppression of dissent. And the sheepwits accept it meekly. As a Greek Orthodox theologian has written, the
“peace” they want is “the feverlessness of a corpse.” It is a natural consequence of their religion.
For a satirical treatment of this divine psychosis, see The Adventures of the Black Girl in her Search for
God, by George Bernard Shaw.
In conclusion we need to realize that in our personal life sphere we must eventually be exactly like the Tao,
for that, too, is our Mysterious Quality.
6. Dictionar/Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario
Lista caracterelor din capitolul 10 din Dao De Jing;[Tao Te Ching;Tao Te King]
insotita de transcriptie si semnificatie
第十章
WB: 載營魄抱一,能無離乎﹖專氣致柔,能如嬰兒乎﹖滌除玄覽,能無疵乎﹖愛國治民,
能無為乎﹖天門開闔,能為雌乎﹖明白四達,能無知乎。
生之,畜之,生而不有;為而不恃;長而不宰,是謂玄德。
HG: 載營魄,抱一,能無離乎,專氣致柔,能嬰兒。滌除玄覽,能無疵。愛民治國,
能無為。天門開闔,能為雌。明白四達,能無知。生之、畜之。
生而不有,為而不恃,長而不宰,是謂玄德。
Fu Yi: 載營魄。袌一,能無離乎,專氣致柔,能如嬰兒乎。滌除玄覽,能無疵乎。
愛民治國,能無以知乎。天門開闔,能爲雌乎。明白四達,能無以爲乎。生之畜之,生而不有,爲而不恃,
長而不宰。是謂玄徳。
Mawangdui A [versiunea A]
A:□□□□□□□□□□□□□能嬰兒乎∠脩除玄藍能毌疵乎愛□□□□□□□□□□□□□□□□□□□□□□□□
□生之畜之生而弗□□□□□□□□德
Mawangdui B[versiunea B]
B:戴營魄抱一能毌離乎專氣至柔能嬰兒乎脩除玄監能毌有疵乎愛民栝國能毌以知乎天門啟闔能為雌乎明白四
達能毌以知乎生之畜之生而弗有長而弗宰也是胃玄德
第 di4 ti: R: prefix înaintea unui număr,pentru numere de ordine,de ex.:"primul","numărul doi",
etc.;secventă,număr;categorie; clasã; grad; E:line,order, degree, class, going along the line, serves for the
formation of the ordinal numbers, merely,only, meanwhile, however,house, apartment, number;
G:Reihe,Ordnung,Grad, Klasse, der Reihe nach, dient zur Bildung der Ordnungszahlen, lediglich,nur,
indessen, aber, Haus, Wohnung, Nummer;
十 shi2 schi: R: zece; E: ten; G: zehn; 10, vollständig
章 zhāng zhang1 tschang:R:capitol;sectiune;paragraf;instructiune;regulă;statut;tratat;articol;petitie;
memorandum;departament;sigiliu;timbru;bine;frumos;insignă colorată;distictie; pretuire;ultimul nume[una dintre cele
100 de familii]; E: essay, treatise, paper, petition, memorandum, chapter, department, paragraph, section, seal, stamp,
regulation, instruction, modifier, statute, rule, fair, fine, nice, beautiful, colored, badge, award, pricing, last name ( one
of the 100 families) ;F: chapitre ; ordre ; règle; règlement; statuts ; cachet; sceau ; médaille; insigne;
G:Aufsatz,Abhandlung, Schriftstück, Eingabe, Denkschrift, Kapitel, Abteilung, Absatz, Abschnitt, Siegel, Stempel,
Vorschrift, Bestimmung, Satzung, Regel, Paragraph, schön, bunt, abzeichen, Auszeichnung, Familienname;
10.1: 載[载] Mandarin reading: zaì zaǐ daì zaī zī; zai3 tsai : Cantonese reading: zoi2, zoi3;
Japanese on reading: sai; Japanese kun reading: noseru, shirusu, noru; Korean reading:
cay: Vietnamese reading: tải; R: A. a încărca o cărută; a umple până la refuz, complet; a duce, a purta;
a sustine, a sprijini; a produce (un rezultat); a fermeca, a entuziasma, a opri, a tine(inamicul)pe loc; a se
stăpâni; a pune în scris, a intra, a înregistra; o activitate; actiune; B. atunci, deci, prin urmare; în consecintă,
prin urmare; C. (o “intrare, pătrundere; uşă, pasaj, coridor, loc de intrare”:) un an; E: carry; load; transport,
convey;, hold, (the road) be filled with, and, as well as, at the same time, record, "chariot" tone 3: year; 载
[zai4] /to carry/to convey/to load/to hold/and/also/as welb as/simultaneously/ 半载 [ban4 zai4] /half load;
记载 [ji4 zai3] /write down/record/下载 [xia4 zai4] /to download; 载 [zai3] /year/ G: zu Wagen befördern,
laden, beladen, tragen, empfangen, enthalten, voll sein von, füllen, vollenden, stehen in (Zeitung, Buch),
aufzeichnen, berichten, hundert Billionen, "Kampfwagen" Ton 3 Jahr; F: J.J.L. Duyvendak: Le caractère
tsai qui ouvre ce chapitre est probablement une particule qui devrait terminer le chapitre précédent ; il a été
placé ici par une faute de ponctuation, ancienne du reste car on la trouve déjà dans une citation dans les
Elégies de Tch’ou. Comme particule, ce caractère est l’équivalent de tsai (42) et a le sens de yi (43) « finir »,
final de phrase. Placé au début de ce chapitre, même si on pouvait trouver une traduction satisfaisante, (le
mot signifie « transporter » ou « commencer »), il rompt le rythme qui est de quatre mots par membre de
phrase ; au contraire, il complète très bien la phrase finale du chapitre précédent, qui compte seulement trois
caractères et selon le rythme, devrait en avoir quatre aussi. On pourrait objecter que tao « Voie », à la fin de
cette phrase, est une rime (voir Karlgren, The poetical parts in Lao-tsi, Göteborgs Högskolas Arsskrif,
XXXVIII, 1932, p. 7) ; mais, dans la prononciation archaïque, tsai est , qui rime aussi de manière
satisfaisante avec les rimes précédentes Aussi, malgré les Élégies de Tch’ou, la
correction me paraît-elle sûre. Le grand érudit Souen Yi-jang (1848-1908) est enclin à l’approuver.
10.2: 營 [营] Mandarin reading yíng yǐng ying2 cuō; ying ying: Cantonese reading jing4;
Japanese on reading: ei; Japanese kun reading: itonamu; Korean reading: yeng, hyeng; R:
sine; propriu; personal "suflet spiritual"(varianta regionala pt hun; Hun (魂 hún hun roun): sufletul eteric
(Animus); Memorie ereditara, perceptia, imaginatia(emisfera dreapta); F-VB; higher soul, involving mental
and spiritual functions; p’o: lower soul, involving bodily functions (when hun and p’o separate, death
occurs). 營私 [营私] yíng sī- interes personal; aşezare în tabără, a campa; baraca; administrare; a planifica
o constructie; a construi, a fonda, a întemeia; a depinde de; a topi, a turna; a aranja; a fixa,a stabili (ora); a
reglementa; a adapta(o melodie)a se întelege, a lua măsuri; corp (de armată); batalion; regiment; E: soul,
self, "spiritual soul";營私 [营私] yíng sī- personal interest; seek, operate, own, run, camp, barracks,
battalion; encampment, army; to deal in; to trade; to operate; to run ; nourishment ; to manage ; 神 神
shén God ; unusual ; mysterious ; soul ; spirit ; divine essence ; lively ; spiritual being ; abbr. for 神舟 Shen2
zhou1 F: dieu ; esprit ; expression; air ; énergie; J.J.L. Duyvendak: Ying peut-être un mot dialectal de
Tch’ou, est expliqué par plusieurs commentaires comme synonyme de houen , « âme spirituelle ». G:
Seele, Selbst "spirituelle Seele"; "Geistseele";營私 [营私] yíng sī - persönliches Interesse; Soldatenlager,
Kaserne, Lager, Regiment(500 Mann), Bataillon, sich beschäftigen, erinnern, planen, bauen;
Stanislas Julien: Ce passage a beaucoup embarrassé les commentateurs de Lao-tseu. La plupart remplacent le
mot ing (vulgo « camp ») par le mot hoen, « âme spirituelle », qu'ils placent avant tsaï. Le naturel du saint
homme est calme et reposé, la partie spirituelle de son être est invariablement fixée, elle n'est point entraînée
ni pervertie par les objets matériels. Quoiqu'elle ait pris le principe animal pour sa demeure (un autre auteur
dit : pour sa coquille, c'est-à-dire son enveloppe), cependant le principe animal, l'âme animale, lui obéit dans
tout ce qu'elle veut faire. Alors on peut dire que le principe spirituel « transporte » le principe animal (c'est-
à-dire le mène, lui commande). Les hommes de la multitude soumettent leur nature aux objets extérieurs,
leur esprit se trouble, et alors l'âme spirituelle obéit à l'âme animale. Lao-tseu apprend aux hommes à
conserver leur esprit, à conserver l'âme sensitive, à faire en sorte que ces deux principes ne se séparent pas.
Les sages qui cultivent le Tao font en sorte que l'âme spirituelle (hoen) soit constamment unie, attachée à
l'âme animale, de même que l'éclat du soleil est « porté sur » le corps opaque de la lune (comme l'homme est
porté sur un char, comme un bateau est porté par l'eau). Il fait en sorte que l'âme animale retienne
constamment l'âme spirituelle, de même que le corps opaque de la lune reçoit la lumière du soleil. Alors le
principe spirituel ne s'échappe pas au-dehors et l'âme animale ne meurt pas
10.3: 魄 Mandarin reading pò bó bō tuò po4 bo 1,2 po Cantonese reading bok3 paak3
tok3 Japanese on reading haku baku Japanese kun reading tamashii; Korean reading payk
Vietnamese reading phách: R: anima, 魄 suflet fizic(al corpului) spirit animal, suflet trupului; sufletul
animal în om care moare, şi partea întunecată a Lunii; din toată inima; animator; minte, cuget, ratiune; a-şi
recăpăta cunoştinta; a-şi veni în fire; formă, înfãtişare; înveliş; chip; 氣魄[气魄] qì pò atitudine impunatoare;
viziune indrazneata; E: bodily soul; physical soul, vigor; vigour, spirit, body; the part of human soul which
dies, the dark part of the moon; 氣魄[气魄] qì pò (n) bold vision; enterprising outlook, (n) imposing
attitude; G: Körperseele, die tierische Seele im Menschen, die stirbt; der dunkle Teil der Mondscheibe; F:
10.4: 抱 Mandarin reading baò bào baǒ paó ju¹ kü Cantonese reading bou6 pou5; Japanese
on reading: hou; Japanese kun reading: idaku daku kakaeru; Korean reading: pho;
Vietnamese reading: bão; R: a înveli (în, cu); a îmbrătişa; îmbrătişare; a împături;a plisa, a cuprinde în,
a îngloba în;a tine, a imobiliza; a se adăposti, a se refugia; a ancora ; a păstra în suflet;a nutri; 抱 ju¹ kü a
adera;a captura; a retine; 撫抱 [ 抚抱] fǔ baò fara grija; E: embrace, hold in arms, enfold; arrest, detain,
restrain, restrict, limit, constrain, inflexible; 撫抱 [ 抚抱] fǔ baò caress; G:ergreifen, festhalten, sich
genau halten an;
刨 baò bào paó bao4 pao2 R: a subtia cu o rindea, dalta (lemnul); a decoji; 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; E: to cover the top of it; carpenter's plane; plane, level F: chapoter(terme de poterie. détacher avec le chapotin
les parties qui menacent de se détacher; dégrossir le bois avec une plane); plan, le niveau plan de menuisier;
10.5:一 yi¹ I: R:unu; un ;o; singur; primul; acelaşi; de aceeaşi formă; întregul;tot; spaţiul;imediat ce; definit;
absolut; unic; timpul unu[momentul iniţial]; acelaşi; unul şi acelaşi, identic, uniform; de aceeaşi formă; definit;
întregul; tot; spaţiul; imediat ce; absolut;unic; pretutindeni, peste tot; E: One, 1, first, single; The same, Be, Of the
same shape, Whole;single ;The space, as soon as, definite, absolutely,unique,one-time;F: un, 1, premier, même, de
même, seule; de manière uniforme, tout, le tout, le plus rapidement -, prévoit que, nécessairement, une fois seuls;
G:ein, eins, 1, erste, derselbe, gleich, gleichförmig, ganz, das All, so bald als -, bestimmt, unbedingt, einzig einmalig;
刨一 baò yi pao i Stanislas Julien L'expression pao-i, « conserver l'unité », veut dire faire en sorte que
notre volonté soit essentiellement une (c'est-à-dire non partagée entre les choses du monde), afin de procurer
la quiétude à notre cœur. Alors l'âme spirituelle et l'âme animale ne se sépareront pas l'une de l'autre.
10.6: 能 Mandarin reading néng neng2 naì taí taì naí xióng; Cantonese reading nang4 ;
Japanese on reading: nou dai; Japanese kun reading : atau yokusuru; Korean reading: nung,
nay Vietnamese reading: năng R: (un urs; de aici:) fortă, putere; capacitate, posibilităti; abilitate
îndemânare, iscusintă;talentat; aptitudini; dotat; deştept,istet; capabil, îndemânatic; a fi capabil de a,a fi în
stare să; a putea; a fi posibil; E: to be able; can, may, permitted to; capable, competent, energy, able, ability;
10.7: 無[无] Mandarin reading wú mó wu2 mo2 mou4 wu ; Cantonese reading mou4;
Japanese on reading: mu bu; Japanese kun reading: nai, nakare;
Korean reading: mwu; Vietnamese reading vô; R: nu există, nu are; fără; nu;golul; vidul,
nonexistenţa[ceea ce nu are caracteristici şi deci nici nume]; prefix de negare: non-;ne- a-(atemporal), nu, nici unul,
lipsa, E: not existing, there is not, nothing, no, without, -less, not to have, no, none, not, to lack, un- used for RS8506
wu :origin, mother, the left hand = the holding hand; wu can be translated as oneness of emptiness and fulness: a
holding hand + one = oneness;fire + crossed fire = yin and yang of fullness and emptiness, a polarity which changes to
oneness; F: n'existe pas, il n'y a pas, rien, aucun, sans, un, (wu) vide;vacuite; l'unité originale du vide et de la
plénitude; mother; la main gauche = la main qui arrêt; G:nicht vorhanden, es gibt nicht, nichts, kein, ohne, un-, -los,
gebraucht für RS8506 (wu) = rt80 origin,mother; ncr14 die linke Hand= die haltende Hand;
10.8: 離[离] Mandarin reading lí lì lǐ li2 li: chī gǔ Cantonese reading: lei4, lei6 ;
Japanese on reading: ri ; Japanese kun reading: hanareru, hanasu, tsuku,
Korean reading: li; Vietnamese reading: li ; A. separare; centrifug; ionizare; 子 lí zǐ: ion; a
abandona, a părăsi; a se retrage; a lăsa, a da drumul; a abandona; a se despãrti de; a înceta; a pleca; dispersat;
a respinge; a arunca; a separa; departe; a trece prin;a da peste, a întâlni din întâmplare; R: B(ornit) grangur;
E: leave, depart; go away; separate; part from, be away from, off, away, from, without, independent of;
G: verlassen, (sich)trennen, (sich)entfernen, fern von-, entfernt, fort, ohne, eines der Diagramme;
10.10: 專[专] Mandarin reading: zhuān zhuan1 tuan tschuan; Cantonese reading: zyun1;
Japanese on reading: sen; Japanese kun reading: moppara; Korean reading: cen;
Vietnamese reading: chuyên: R: a fi ataşat de, în întregime devotat la; a se preda pe sine în întregime la;
special, particular, a se exprima; singur, unic responsabil pentru; singur (cu sine); 專心 zhuān xīn
absorptie, concentrare; E:special, speciality, monopolize; monopolize, take sole possession; for a particular
person, occasion, purpose, focused on one thing, special, expert, particular (to sth), concentrated,
specialized; 專欄 zhuān lán special column; 專利 zhuān lì (n) patent; 專門 zhuān mén specialist,
specialized, customized; 專心 [ zhuān xīn ] absorption, concentrate, concentrate, concentration,
engrossed; G: einzig, allein, nur, ausschließlich, ganz, besonders, eigens, nur für sich allein, selbständig,
etwas auf sich allein nehmen, an sich reißen, sich aneignen;
10.11: 氣 [气] Mandarin reading: qì; qi4 Wade-Giles: ch’i; EFEO: ts'i; khi; xǐ Cantonese
reading: hei3; Japanese on reading: ki, ke; ki [] (in japoneza: 気)Japanese kun reading:
iki; Korean reading: ki; Vietnamese reading: khí; R: respiratie, suflu, suflare; energie, aer,vapori,
abur; fluid vital, temperament, vreme; climat; dispozitie; energie; mana; energia vitala ;"vaporii unduitori se ridica de
la sol si formeaza norii" (Wieger). Forma traditionala 氣 cuprinde "orezul" 米 mǐ, si vaporii sau aburul 气 care se
ridica de la gatirea orezului 米. omul 人 rén ; localizare: campul de cinabru mijlociu 中丹田 zhóng dāntián;
Qi(氣)este una din cele trei comori 三寶 san1 bao3 alaturi de Jing(精) si Shen(神); Hun(魂) si Po(魄) joaca un rol
important in medierea dntre inconştient şi conştiinţa, psihic si corp ca simboluri. 氣車 autobuz; 氣力 qì lì (n)- forta;
putere; energie; 力氣 lì qi - forta; 氣人 qì rén- a face pe cineva furios, a contraria, inoportuna, enerva pe cineva;氣魄
qì pò (n) - viziune indrazneata; perspectiva de întreprinzător, atitudine impozanta; 屏氣 bǐng qì- a-şi ţine răsuflarea;
不爭氣 bù zhēng qì - a fi dezamăgit, a nu reuşi să se ridice la înălţimea aşteptărilor;泄氣 xiè qì (v) disperare; a simti
ca renunti, abandonezi; 洩氣 xiè qì (adj) descurajat; frustrat; 才氣 caí qì- talent literar; 出氣口 chū qì koǔ (n)-
eliberare emotionala; supapa de evacuare gaz, aer; 磁氣圈 cí qì quān- magnetosfera; 大氣 dà qì-atmosfera; 福氣 fú
qì (n) - noroc; sansa;; 孩子氣 haí zi qì- copilaros; baietos; 加濕氣 jiā shī qì -umidificator; 客氣 kè qì -politicos; 口氣
koǔ qì - ton (prietenos sau dusmanos al comentariilor); 聲氣 shēng qì(n) -voce; ton; 殺氣 shā qì – privire ucigasa;
脾氣 pí qì -temperament, dispozitie, stare; 神氣 shén qì-expresie, maniera, însufleţit, viguros; 生氣 shēng qì - furios,
nebun, jignit,ofensat; a se înfuria, a fie furios,嘆氣 tàn qì - oftat, suspin;香氣 xiāng qì – tămâie, smirna; 勇氣
yǒng qì-curaj, valoare ;志氣 zhì qì (n)- hotarat, decis; E: air, gas, air, smell, , steam, vapor; weather, atmosphere,
breath, vital breath, spirit, anger; to make sb. angry, to get angry, to be enraged; haze, influence, flowing out, power,
vitality, feeling, anger, mood, nature, manner, behavior, condition, energy; corresponds to Jung´s definition of
libido as life energy. It is precious to recognize deeply that these concepts of Jing(精) . Qi(氣). Shen(神). Hun(魂).
Po(魄) play an important part which mediate between the unconscious and consciousness, psyche and body as
symbols. 氣車 bus; 氣力 qì lì (n)- strength; energy; 力氣 lì qi -strength; 氣人 qì rén-to get someone angry, to get
someone annoyed; 氣魄 qì pò (n) -bold vision; enterprising outlook, (n) imposing attitude; 屏氣 bǐng qì-hold one's
breath; 不爭氣 bù zhēng qì - be disappointing, fail to live up to expectations; 泄氣 xiè qì (v) despair; feel like giving
up; 洩氣 xiè qì (adj) discouraged; frustrated; 才氣 caí qì- literary talent; 出氣口 chū qì koǔ (n)- gas, air outlet, (n)
emotional outlet ; 磁氣圈 cí qì quān- magnetosphere; 大氣 dà qì-atmosphere; 福氣 fú qì (n) -good luck; good
fortune; 孩子氣 haí zi qì- boyish, childish; 加濕氣 jiā shī qì -humidifier; 客氣 kè qì -polite; 口氣 koǔ qì -(friendly or
unfriendly) tone (of comments); 聲氣 shēng qì(n) -voice; tone; 殺氣 shā qì -murderous look; 脾氣 pí qì
-temperament, disposition, temper; 神氣 shén qì-expression, manner, spirited, vigorous; 生氣 shēng qì -angry, mad,
offended, to get angry, to be enraged, to take offense; 嘆氣 tàn qì - sigh, heave a sigh;香氣 xiāng qì -incense; 勇氣
yǒng qì-courage, valor ;志氣 zhì qì (n)- resolve; drive F: Qi 气 (氣) qì, énergie vitale; gaz ; air; souffle ; souffle
vital; odeur ; vigueur; énergie; irriter; "Les vapeurs ondulantes s'élèvent du sol et forment les nuages" --Wieger.
La forme complexe 氣 comprend un "riz" 米 mǐ, la vapeur 气 s'élève de la cuisson du riz 米. homme 人
rén ; champ de cinabre moyen 中丹田 zhóng dāntián; G:Luft, Gas, Äther, Dunst, Dampf, Hauch, Atem,
Atmosphäre, Einfluß, Ausfluß, Macht, Lebenskraft, Geist, Gefühl, Zorn, Laune, Wesen, Art, Benehmen, Zustand,
Energie; 3.8; 10.11;
10.12: 致 Mandarin reading zhì zhuì zhi4 tschi Cantonese reading zi3; Japanese on reading
chi Japanese kun reading itasu; Korean reading chi Vietnamese reading nhí; Traditional
Variant(s) 緻 delicate, fine; dense; R: a trimite, a acorda, a furniza, a provoca, a transmite; a transmite; a
exprima; a ceda, a da; a produce, a cauza; a face pe cineva sa dea tot ce poate; sa mearga cel mai profund; la limita
extremă; a cauza; a merge, minuscul(fin) şi inchis; E: fine and close, to send, to devote, to deliver, to cause, to
convey , extend(respects, greetings, etc,) result in, incur, concentrate, so...that, interest; F:adresser ; causer; entraîner ;
s'appliquer à; transmettre, envoyer, livrer, apporter, le sacrifice, de renoncer, de refuser, la volonté, l'intention, le but,
l'achèvement, parfaitementvenir, à lancer, pour effet de créer, provoquer, d'évidence, atteindre, obtenir, de sorte que,
ce qui, il vient à ce que; se rendre dans un lieu eloigné", tandis; G: kommen lassen, veranlassen, bewirken,
verursachen, hervorrufen, entstehen, hervorgehen, erreichen, erlangen, so daß, wodurch, es kommt dazu,
daß;überbringen,schicken,hingeben,opfern, verzichten,ablehnen,Wille, Absicht,Ziel,Vollendung, hervorragend ;
10.12;
10.15: 嬰[婴] Mandarin reading yīng ying1 ying Cantonese reading jing1
Japanese on reading ei Japanese kun reading fureru midorigo
Korean reading yeng Vietnamese reading anh : R: a îmbrătişa;a cuprinde în,a îngloba în, a purta
în brate; copil mic, prunc; copil nou nascut, mama care alăptează; înconjurat, infasat, şiret; şnur; panglică;
E:baby, infant, bother, breastfeeding mother; G: Säugling, neugeborenes Kind (besonders Mädchen),
umgeben, einwickeln die säugende Mutter
10.16: 兒 er2,5 ör : R: A.copil; fiu; B.sufix pentru nume; C.sufix pentru anumite adverbe de loc şi timp;
E:son, youngster, youth; G:Söhnchen, Sohn, Knabe, kleines Kind, Kind, ich, dein Sohn, bedeutungslose
Anhängesilbe für Hauptwörter in der Pekinger Mundart;
10.19: 除 Mandarin reading chú zhù shū chu2 tschu Cantonese reading: ceoi4, cyu1,
cyu4; Japanese on reading: jo, ji; Japanese kun reading: nozoku; harau;
Korean reading: cey; Vietnamese reading: trù; R: a retrage; elimina, indeparta, excepta, a sustrage;
a lua, a duce cu sine (pe cineva); a nimici, divide, a scapa de, departe de, în afară de; a şterge, a scãdea; a
divide( aritmetică); afară; a scoate; a invita, a duce; trepte către un palat; suprafată; exterior; aparente; E:
eliminate, remove, except, do away with, wipe out, divide, get rid of it, do away with, besides;
G:fortnehmen, beseitigen, abschaffen, entziehen, abziehen, ausnehmen, ausschließen, ausgenommen, außer,
mathem. teilen, Stufe, Aufstieg, befördern, ernennen, ordnen
10.20: 玄 Mandarin reading: xuán xuàn xuán xuan2 hüan hsüan hiouan; Cantonese
reading: jyun4; Japanese on reading: gen, ken; Japanese kun reading: kuro;
Korean reading: hyen; Vietnamese reading: huyền R: întunecat, sumbru; negru; culoarea cerului,
culoarea albastru inchis a marii(in lb. greaca: ion)culoarea cerului nocturn; profund, adanc, mistic, calm; contemplatie;
absorbtie contemplativa; linistit; corespondenta analogica /magica: moartea sacra/transa mistica; mister;principiul
transcendantal sau calea care ajunge la izvorul tuturor fenomenelor in conceptia lui Laozi si Zhuangzi; 大門[门] dà
mén marea poarta(poarta transei); acest caracter este inlocuit de 元 yuan 2 in 1.51, 1.52, 1.55, 6.7, 6.9, 10.20, 10.68,
15.9, 51.71, 56.29, 65.52 si 65.54 in unele editii; 玄牝 xuán pin hsüan pin hiouan pin- femela profunzimii[vidului],
numită şi matricea profunzimii desemneaza Yin-ul din Yang - poarta feminina(Yin) din zona Yang(starea de veghe
paradoxala; transa mistica)[vedeti imaginea diagramei in metoda de trezire pilotata]; E: black, dark, deep, profound,
abstruse, mysterious, hidden, the color of the sky, unreliable, incredible; F: noir, sombre, profond, obscur; obscurité;
caché, mystérieux, ciel; couleur du ciel, dont l'origine se perd dans la nuit des temps; incroyable; mystère; Principe
transcendantal qui est à la source de tout phénomène dans la pensée de Laozi et Zhuangzi; G: schwarz, dunkel, finster,
tief, verborgen, geheimnisvoll, Himmel, taoistisch, persönlicher Name von 康熙(Kang Xi, Qing Kaiser, vergleiche
Wing Nr.66) 康 [kang1] peaceful;熙[xi1] prosperous; splendid;
10.21: 覽[览] Mandarin reading lǎn làn lan3 lan ; Cantonese reading: laam5;
Japanese on reading: ran; Japanese kun reading: miru; Korean reading: lam; Vietnamese
reading: lãm; R: a privi la; a inspecta; a percepe; a vedea, vedere, a citi; a observa; a examina; a vizita; în
altă variantă caracterul 覽 are la baza 金 [jin1 metal] în loc de 見 [ jian4 a vedea]; E: look at, inspect;
perceive; see, view, read; G: anschauen, besichtigen, überblicken, wahrnehmen;
10.24: 疵: Mandarin reading cī zī zhaì jì ci1 tse Cantonese reading ci1 ci4
Japanese on reading: shi; Japanese kun reading: kizu; Korean reading: ca ; R: cusur, defect,
greşealã, eroare, boala; crustã, coajã (la o rana); cicatrice; netrebnic, escroc, pungaş; a păta, a defăima, crãpãturã,
spãrturã; a strica; a ştirbi; E:flaw, defect; fault, disease; blemish; G:Makel, Gebrechen, Fehler, Muttermal;
10.26: 愛[爱] Mandarin reading: aì ai4 ai; Cantonese reading: ngoi3 oi3;
Japanese on reading: ai; Japanese kun reading : mederu oshimu itoshii:
Korean reading: ay; Vietnamese reading: yêu R: 心忄 doua inimi; a iubi; a fi scump la; dragoste,
afectiune iubire; a se îndrãgosti de; se pot suferi; afectiune, simpatie; fiintã iubită, drag, scump; a simti
afectiune; a fi pasionat de, a place, admira; 愛慕 aì mù- a adora, admira; 愛情 aì qíng - iubire (intre un barbat si o
femeie); 愛人 aì ren- partener, soţ, soţie, iubit/a; 心愛 xīn aì – iubit/a; 作愛 zuò aì - a face dragoste; E: love,
affection, like, be fond of, be apt to, be in the habit of; to love, affection, to be fond of, to like,admire;愛慕 [ aì
mù ] adore, admire; 愛情 [ aì qíng ] love (between man and woman); 愛人 [ aì ren ] spouse, husband,
wife, sweetheart ; 心愛 [ xīn aì ] beloved; 作愛 zuò aì - to make love G:lieben, Liebe, Geliebte,
Lieblings-, gerne tun oder haben, gewohnt sein, schätzen, Wohlwollen, Mitleid, leid tun, schonen, sparen,
geizen, Begierde, skr:trsna Gier, Gier als Ursache des Leidens
10.27: 民 Mandarin reading: mín; min2 min Cantonese reading: man4; Japanese on
reading: min; Japanese kun reading: tami; Korean reading: min; Vietnamese reading:
dân R: oamenii(obisnuiti); supusii, cetăţenii; lumea; comunitatea; locuitorii; un membru al unei naţionalitati,
o persoană de o anumită ocupaţie, civili; E: the people, people, subjects, citizens ;a member of a nationality, a
person of a certain occupation, civil, social; G:Volk, Bevölkerung, Untertanen, Staatsbürger, bürgerlich, zivil, sozial;
3.5;
10.28: 治 zhì zhi4 tschi ching R: a aranja; a dirija, a fixa; a reglementa; a guverna; a manevra, a carmui
(un vas); a îndruma (purtarea cuiva); a conduce ; a determina;a conduce;tratament; cură; leac,remediu; a
vindeca; a remedia;bine-guvernat; a conserva[prin sărare]; E: rule, govern, harness, control, treat, cure,
punish; F: gouverner; administrer ; guérir; soigner ; aménager; paix; G:heilen, behandeln, pflegen, ordnen,
leiten, verwalten, regieren, beherrschen, Herr werden, bestrafen, berichtigen, zurechtweisen, gute Regierung,
friedliche Zeiten; 3.33;
10.29: 國[国] Mandarin reading guó guo2 kuo; Cantonese reading: gwok3
Japanese on reading: koku; Japanese kun reading: kuni; Korean reading: kwuk ;
Vietnamese reading: quốc ; Semantic Variant 囯 guó R: stat, tară; natiune; dinastie;
E:country, state, nation; G:Reich, Staat, Volk, Land, Dynastie;
10.32: 知 zhī zhì zhi1,4 tschi tche R: radical: 矢(sageata); [眾矢之的 zhòng shǐ zhī dì tinta
sagetilor(criticii) publice]; 口 kǒu kou3 R: gura; deschidere; intrare; poarta; E:mouth; open end; entrance, gate; F:
bouche ; ouverture ; entrée ; passe ; trou; semnificatie: a cunoaste; cunoastere; a fi constient; eruditie; cunostinte; a
intelege; a percepe; a fi constient; cunoastere mijlocita(in lb.skr: jnana) care e luata de confucianisti drept inteligentă,
întelepciune, desteptaciune, cand de fapt e doar o acumulare, o memorizare de texte si intipariri transmise sau
memorate(in lb.skr: smrti); (influenta confucianista care identifica inteligenta si intelepciunea cu "umplerea cu
invataturi"); E: radical: 矢(arrow, dart; vow, swear; criticism; 眾矢之的 [ zhòng shǐ zhī dì ] target of public
criticism ) to know, to be aware perceive, comprehend know, be aware of, inform, notify, tell; knowledge, wisdom;
wise, clever; 知青 zhī qīng educated; F: savoir ; connaître ; connaissance; 知道 zhī Tao savoir; connaître; 知觉
zhī jué sentiment; perception ;conscience; connaissance; 知名 zhī míng connu; célèbre; 知情 zhī qíng être au
courant d'une affaire G:wissen, verstehen, kennen, erkennen, Kenntnis haben von-, sich bewußt sein, sich erinnern,
bekannt, vertraut sein mit -, beherrschen, das Wissen, die Kenntnis, die Erkenntnis; apare in: 2.4; in 3.55 acest caracter
este inlocuit de 智 zhi4;
10.34: 天 tiān tian1 tien t’ien R:cer[lumea cerească; rai]; cer[atmosfera]; vremea; lumina; ziua; natura; puterea
cerească; Dumnezeu; 天下 tian1 xia4: subcerescul; lumea; univesul; E: heaven, sky, providence, god, divine, celestial,
heavenly, imperial, heaven's vault, day, weather, nature, natural, absolutely necessary, essential, origin condition,
body condition; F:ciel; jour; journée 3 temps; saison ; nature; univers; G:Himmel, Vorsehung, Gott, göttlich,
himmlisch, kaiserlich, Himmelsgewölbe,Tag,Wetter, Natur, natürlich, unumgänglich, Ursprungszustand,
Körperzustand;
10.35: 門[门] mén men2 men mên R:usă, poartă; deschidere; familie;scoală;sectă;zonă strădanii sau aspiratii; 大
門[大门] dà mén marea poarta(poarta transei); E: door; gate; portal; entrance, valve, switch, way to do something,
family, sect, school (of thought); 天安门事件 tiān ān mén shì jiàn Tiananmen F: porte; entrée ; portail, ouverture;
voie (pour l'eau, etc), dans (son) domicile, famille, famille, classe, catégorie; école, adeptes d'une doctrine, des
corporations, la profession,moyen ;出门 chū mén déplacement / déplacer (se) / déplacement / sortie / déplacer /
bouger / dérangement; G:Tür,Tor,Pforte, Öffnung, Hahn(für Wasser usw), im (eigenen) Hause, Familie, sippe, Klasse,
Schule, Anhänger einer Lehre, Zunft, Beruf, Zählwort für Kanonen; 1.59;
Stanislas Julien: Les portes du ciel tantôt s'ouvrent, tantôt se ferment. Lao-tseu veut dire que, « lorsqu'il faut
s'arrêter, il s'arrête, lorsqu'il faut marcher (agir), il marche ». Le mot thse, « femelle », indique le repos ; il
répond au mot ho, « se fermer ».
Telle est la voie du saint homme. Quoiqu'on dise que tantôt il se meut, tantôt il reste en repos, cependant il
doit prendre la quiétude absolue pour la base de sa conduite. Lorsque le saint homme dirige l'administration
du royaume, il n'y a rien qu'il ne voie à l'aide de sa pénétration profonde. Cependant, il se conforme
constamment aux sentiments et aux besoins de toutes les créatures. Il fait en sorte que les sages et les
hommes bornés se montrent d'eux-mêmes, que le vrai et le faux se manifestent spontanément ; et alors il ne
se fatigue pas à exercer sa prudence. Les empereurs Yu et Chun suivaient précisément cette voie lorsqu'ils
régnaient sur l'empire et le regardaient comme s'il leur eût été absolument étranger.
10.36:開[开] Mandarin reading kaī kai1 kai ;Cantonese reading: hoi1; Japanese on reading:
kai; Japanese kun reading: hiraku, aku; Korean reading: kay; Vietnamese reading: khai: R: a
deschide; a iniţia, a porni, a opera (vehicul), a revendica, a ridica (o interdicţie); a expune, a prezenta,
explica; a începe; (despre apă); a fierbe; E: open; initiate, begin, start, operate (vehicle), open up, reclaim,
open out, come loose, lift (a ban); G:öffnen, eröffnen, anfangen, gründen, unternehmen, freimachen, bahnen,
lösen, abschaffen, loslassen, teilen, ausbreiten, aufzählen, darlegen, ausfertigen, ausschreiben, es heißt:-,
offen, klar, verständig, klug, brodeln, sieden
10.40: 雌 ci² tse : R: femela la păsări; E: female bird; G:Vogelweibchen, Weibchen, schwach
10.50: 生 shēng sheng1 scheng : R:a trăi; viată; in lb. sanskrita: jati; ;生命 sheng1 ming4: forta vietii;
energia vitală; trai; viu, a da nastere; a aduce la viată(supravietuire); brut; crud, natural, proaspăt; nou, neobisnuit;
inedit; învătat; erudit; savant; discipol; student, literat, maestru; relatia de geneza in legea celor cinci elemente
vibratorii wu xing (五行) (vedeti si 克 kè ke4 relatia/ciclul de dominare in 五行 wǔ xíng; E: give birth to, bear,
grow,get, light a fire,living,unripe, green, raw,uncooked,unprocessed, unrefined, crude, unfamiliar,
unacquainted,strange, stiff, mechanical,used before a few words to express emotion abs sensation:
extremly,very,existence, life, life (force)/ livlihood, pupil, student; F: vie; existence ; élève; accoucher; naître ;
pousser ; vivre; cru ; inconnu; étranger; G:Leben, leben, lebendig, gebären, erzeugen, sich bilden, geboren werden,
entstehen, werden, wachsen, roh, frisch, unreif, unerfahren, unbekannt, neu, fremd, wild, Schüler, Jünger, der einen
Beruf Ausübende, ein Schauspieler, sehr, durchaus, bud. Existenz, Geburt skr. jakata, neue Geburt; skr.:« jati»;
10.51: 之 Mandarin reading: zhī zhi1 zhī zhi1 chih; tschi; tchi; chi.chih; si ; Cantonese
reading: zi1; Japanese on reading: shi; Japanese kun reading: yuku, kore, no; Korean
reading: ci; Vietnamese reading: chi; R: el; ea; acesta, acestea; a lui; a ei; a lor; semn pt. genitiv şi
atributiv; care se duce la; E: marks 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, untranslatable filler; (literary
equivalent of 的), (subor. part.); G: er,sie,es, dieser, jener, Zeichen des Genitivs, hingehen, gehen, Zickzack,
unübersetzbares Flickwort; F: Littera auxiliaris; (literary equivalent of 的 de; dí; dì de; di2; di4 1. le centre de la cible;
but; objectif) ; (subor. part.) ; him ; her ; it postposita 'nominibus' facit genitivum;'verbis'facit relativa,
participia.Pronomen : Ille,iste;suus.Item: Progredi. Pervenire ad.Mutare; Particule auxiliaire,d'un usage très-étendu en
chinois. Placée après un nom, elle indique que celui qui la précède est dans sa dépendance, ou au cas que nous
nommons génitif;placée après les caractères qui peuvent avoir une signification verbale, les rend actifs, en fait des
participe, ou devient elle-même un pronom relatif. Pronom démonstratif Lui, Elle, Eux, Ceux-ci, Ceux-là, etc. Elle
signifie aussi "a l'égard de","en ce qui concerne". De plus,elle est aussi prise comme verb de mouvement:"aller d'un
lieu à un autre"; "parvenir à"; "Passer de...à" Et encore: négliger(i yè), changer (pién-yè). Un écrivain chinois,cité dans
le dictionnaire de Khang-hi, dit que "toutes les fois que ce caractère est employé dans le langage, il indique: ou un
rapport de dépendance(yeou sso chou)des personnes et des choses; ou un rapport de 'détermination'(yeou sso tchi ssé),
ou enfin un rapport de'mouvement vers' (yeou sso wàng). C'est,dans les trois cas, une particule de "relation'. Le
caractère tchi est aussi pris dans une acception presque synonyme(thoung) de 致 tchi, "se rendre dans un lieu
eloigné", tandis que le premier signifie "se rendre dans un lieu rapproché de celui où l'on se trouve.» (Khang-hi). Ce
même dictionnaire cite des exemples à l'appui de son dire, et ajoute que, dans l'un et l'autre cas,le sens et le son de
tchi,comme prononciation,sont les mêmes.Cette observation expliquerait pourquoi il y a dans la langue graphique des
Chinois tant decaractères qui sont priscomme' synonyme',à cause de la seule ressemblance du'son',la 'forme' n'en ayant
aucune; et pourquoi aussi il y a tant de caractères dans cette même langue graphique qui ne représent que le ' son' de
certains mots de la ' langue parlée',à l'exclusion de toute signification "graphique". Dictionnaire etymologique chinois-
annamite latin-francais par G.Pauthier, Didot,1867;
R: vehicul, maşină pe roţi sau instrument,strung, a roti, a ridica apă cu roţi de apa;
E: vehicle, wheeled machine or instrument, lathe, turn, lift water by water-wheel; G: Wagen, Karren,
Fahrzeig(jeder Art), der Wagen im chin. Schachspiel(stets kü 1 gelesen, Rad, Maschine, Drehbank,
schleifen, drechseln, Familienname, Wird auch kü 1 gelesen;
10.52: 畜 Mandarin reading chù xù chu4, xu4; tschu; Cantonese reading: cuk1;
Japanese on reading: chiku, kiku, kyuu; Japanese kun reading: takuwaeru yashinau kau;
Korean reading: chwuk, hyuk; Vietnamese reading: chuǒi, súc; R: a construi (o clădire); a
creşte (copii); a cultiva (plante);a nutri, a hrăni, a alimenta; (fig) a nutri (un sentiment, o sperantã); a
întretine, a mentine în bună stare;a educa; a face provizii de, a stoca; a aproviziona, a deservi; a pãstra; 畜
chu4: animal domestic; animal domesticit; vite; 畜 xu4: a creşte(animale); hranire, îngrijire, cultivare, a
ridica, efectivele de animale, animale domestice, animal domesticit, bovine, a creste (animale), 仔畜 zǐ
chù- animal nou-născut; E: feed, care, cultivate, raise;畜 chu4: livestock; domesticated animal; domestic
animal, cattle, 畜 xu4:to raise (animals); livestock, to raise (animals), domestic animals,livestock,
domesticated animal, domestic animal; 仔畜 zǐ chù- newborn animal; G: chu: Haustier, Rind, Vieh, xu:
ernähren, pflegen, züchten
10.55:而 ér er2 ör erh; R: A. (“astfel; în acele circumstante”, în calitate de:) sufix în frazele adverbiale;
particulă de legatură: apoi;atunci, si încă, si, dar,însă; B. tu;dvs; C. particulă finală; E: express coordination, similar
to but or yet, connect cause and effect, aim and means or action, indicate a change from one state to another;F: et ;
mais ; tandis que; alors que; G:und dabei, und demgemäß,gleichwie, aber, sonder, und doch, gleichwohl, indessen, du
dein, leeres Wort am Satzendende;
10.56: 不 bù bu4 pu p’u : R: nu ;non;fără; negatie; (prefix negativ);unii comentatori consideră că forma
veche, care a fost ulterior simplificată ca : 不 este:懷 huai2 [a gandi la; a nutri (un sentiment, o sperantã); a pãstra cu
duiosie, a pãstra în suflet; minte;inimă;san; termen folosit pentru a indica non-actiunea, decizia de a
realiza«eliberarea»,libertatea între anumite limite]; [vezi: Comentariu în «Glosar de termeni chinez-roman»]; E:
no,not, negation, used to form a negative,used to indicate indifference, used to indicate a choice to get free, freedom
within limits; F: (placé avant un mot au quatrième ton) ne... pas G:grundsätzliche, absolute Verneinung, nein, nicht,
(nicht so sein, nicht da sein, nicht tun), un-, -los, verneinende Befehlsform, wolle nicht, tue ja nicht, noch nicht, gebr.
für erheblich, sehr sich frei machen, sich lösen, Freiheit in Grenzen; 2.19;
10.61: 恃 Mandarin reading: shì shi4 schi ; Cantonese reading: ci5 si5:
Japanese on reading: ji shi: Japanese kun reading: tanomu; Korean reading: si;
R: a se baza pe; a avea încredere în; a se încrede(în); a se bizui (pe); a depinde de; a se intemeia pe, a fi sigur; a se
sprijini pe; încredere; sperantă; sigurantă; se rezema de; confidentă, mãrturisire; a se destãinui cuiva; sigurantă de sine;
a părăsi intemeierea pe sprijin ilegitim (viitor, lumea efectelor, fructelor, infaptuirilor) pt a realiza ancorarea in
prezent(acum si aici); E: rely on, presume on, trust to, rely upon, depend on; G: vertrauenauf, sich stützen auf, Stütze,
sich unrechtmäßigerweise verlassen auf-, sich zunutze machen, im Vertrauen auf, kraft-; 2.75;
10.62: 長[长] Mandarin reading: cháng zhǎng zhàng; chang2; zhang3; zhang4; tschang
tch'ang; Cantonese reading: coeng4 zoeng2; cheung4; jeung2; Japanese on reading:
chou; Japanese kun reading: nagai, takeru, osa;
Korean reading: cang; Vietnamese reading: truòng;
R: lung, mare, continuu, constant, permanent, regulat, de durată, pentru totdeauna, întotdeauna, bine, excelent,
favorabil, rezistenta buna, putere personala; lungime; extins, a depãsi pe cineva; a excela în; lider; mare[adult], senior;
cel mai în varstă dintre fii;; E: long, big, length; continuous, regular, well, excellent, excel in; leader favorable, good,
personal strength; of long duration, lasting, forever, always, strong point, forte; F: long;长城 cháng chéng la Grande
Muraille; 长处 cháng chù fort ; 长江 cháng jiāng Yangzi / le Fleuve Bleu; 长枪 cháng qiāng lance; 长寿 cháng
shòu longévité / longue vie / longue vie / longévité ; 长途 cháng tú longue distance ; 长短 cháng duǎn(tch'ang-
toen) : le long et le court; G: lang, lange, dauernd, regelmäßig, weit, ausgezeichnet, vorteilhaft, gut, persönliche
Stärke; 2.31;
10.66: 是 shì shi4 schi : R: corect; da; aceasta, astfel, asa; deci; (prin urmare; indica mijlocirea; particulă pentru
legătură:) este;sunt; a afirma;是以 shi4yi3: de aceea; E:correct,right,yes,right,used as the verb to be when the
predicative is a noun,used for emphasis when the predicative is other than a noun, used to indicate existence,used to
indicate concession; F:oui; d'accord; vrai; correct; être; il y a; n'importe; tout ; ce; cela; 是非 shì fēi le vrai et le faux;
le bien et le mal; discorde; 是否 shì fǒu oui ou non;si G:richtig, Recht, ja,dieser,jener,solcher,so sein,der Fall
sein,sein, ist; 2.47;
10.67: 謂[谓] wèi wei4 wei: R: a se adresa, a spune, a zice; chemare, a se chema; a-si zice siesi, a gandi, a-si
imagina; semnificatie; sens; E:say, be called, meaning, sense; G: jemanden mitteilen, zu jemanden sagen, von
jemandem oder von etwas (kritisch) aussagen, nennen, heißen, bedeuten, eine (bestimmte) Bedeutung haben, einen
(bestimmten) Sinn haben, darüber sprechen, sagen;
10.68:玄 xuán xuan2 hüan hsüan hiouan [in jap.: gen]. Vedeti: 10.20;
也 ye3 ye particulă finală ,confirmarea unei afirmaţi; asemenea;la fel;chiar şi;exact;încă;E:also, too, as
well, indicating concession, indicating resignation; G:Schlußwort der Schriftsprache, das ist, das bedeutet,
Zeichen des Indikativs, in seltenen Fällen ein Fragewort, Umgangssprache: auch, und ebenfalls, sogar;3.60;
7. Conexiuni/Connections/Connexions/ Verbindungen/Conexiones/Connessioni
"In Lieh Tzu(Lie zi) gasim aceasta referire la Hun si Po: Lionel Giles The spiritual element in man is
allotted to him by Heaven, his corporeal frame by Earth. The part that belongs to Heaven is ethereal and
dispersive, the part that belongs to Earth is dense and tending to conglomeration. When the spirit parts from
the body, each of these elements resumes its true nature. [1]
That is why disembodied spirits are called kuei, which means “returning”, that is, returning to their true
dwelling place: “The region of the Great Void."
The Yellow Emperor said: “If my spirit returns through the gates whence it came, and my bones go back to
the source from which they sprang, where does the Ego continue to exist?" Wer sein Leben bewahren
möchte und seine Ende verhindern, der irrt sich in den Naturverhältnissen. Was geistig ist, ist Teil des
Himmels, was leiblich ist, ist Teil der Erde. Was [38] dem Himmel angehört, ist rein und flüchtig; was der
Erde angehört, ist trübe und haftend. Wenn der Geist die Form verläßt, so kehrt beides zurück zu seinem
wahren Wesen. Darum heißen sie die Heimgegangenen. »Heimgegangene« kommt von »heimgehen«,
heimgehen in seine wahre Behausung (Cartea I: 天瑞 Tian Rui Binefacerea Cerului /Heaven's Gifts in a
patra povestire intitulata Craniul/ The Skull)
Note [1] Referire la Hun si Po din capitolul 10 Tao Te Ching
Lionel Giles
He who tries to govern a kingdom by his sagacity is of that kingdom the despoiler; but he who does not
govern by sagacity is the kingdom's blessing. He who understands these two sayings may be regarded as a
pattern and a model. To keep this principle constantly before one's eyes is called Profound Virtue. Profound
Virtue is unfathomable, far-reaching, paradoxical at
first, but afterwards exhibiting thorough conformity with Nature.
D.C. Lau translation (Penguin Books, 1963)
Comments on the Tao Te Ching Chapter X
Verse 24: "Can you...govern the state/Without resorting to action? ...Are you capable of keeping to the role
of the female?" When we hear about the "role of the female," it is easy to dismiss the whole thing as some
traditional, patriarchal instruction to women to stay in their place. However, this will not do for the Tao Te
Ching. For one thing, in the traditional, indeed patriarchal Chinese society of the time, women mostly would
not be able to read. They would not be reading the Tao Te Ching. So the advice is not to women, it is to
rulers. The rulers are being told to keep to the "role of the female," i.e. the yin interpretation of Not Doing.
Xuan Mei (also pronounced Xuan Mo) or Zuo Wang are most closely related to the melody in Shen Xuan
Mei (also pronounced Xuan Mo) or Zuo Wang are most closely related to the melody in Shen Qi Mi Pu.
Chongxiu Zhenchuan Qinpu Qingxu Yin (Lofty Tranquillity Chant).
Xuan Mei melody. Qingxu Yin is always placed just before the longer melody Guanghan You.
http://www.silkqin.com/02qnpu/07sqmp/sq08xm.htm#chart
Listen to Qin Music
http://www.silkqin.com/06hear.htm
Chinese Music Guqin Wang Fei
http://www.youtube.com/watch?v=zptY64M_EsY
Zhuangzi says, in Ch. 4, “renjian shi” 人间事, “心斋坐忘“. “Fast in the heart” (ie, no selfish desires),
and “sit in forgetfulness (no judgments at all), and then you will be “One with Dao” 与道合一。
Patience (quiet inner awareness) attains everything, Teresa de Avila said. The book “Zen is For Everyone”
(tranquil-awareness meditation) or”taza shikan” 打坐止观 teaches how to meditate in this manner.
Dzogchen in Tibet, Shikan in Japan, and Daoist “Centering,” focusing in the “Lower Cinnabar field,” (the
body’s center of gravity, just below the belly button, 3 inches in), teach this method.
Sitting In Forgetfulness, Sitting in Oblivion (Zuowang) 坐忘
http://www.egreenway.com/taoism/zuowang.htm
http://www.youtube.com/watch?v=LH8DV6cqylk&feature=player_embedded
漢北海營陵有道人,能令人與已死人相見。
其同郡人,婦死已數年,聞而往見之,曰:
“願令我一見亡婦,死不恨矣。”
道人曰:“卿可往見之。若聞鼓聲,即出勿留。”
乃語其相見之術。俄而得見之。於是與婦言語,悲喜恩情如生。
良久,聞鼓聲,悢悢不能得住。
當出戶時,奄忽其衣裙戶間,掣絕而去。
至後歲餘,此人身亡。家葬之,開冢,見婦棺蓋下有衣裾。
漢代,北海營陵這地方有位道士,能夠讓人和已死去的人相會。和他同一個郡里有位先生,妻子已
經死好几年了。聽說了這件事,便登門拜訪,對道士說道:“讓我看看死去的妻子吧,這樣我死后
也就沒什么遺憾的了。”道士說:“你可以去看她,但是如果聽見鼓聲,你必須立即出來,不要停
留。”然後,就把與死人相見之術傳授与他。這位先生見到亡妻之後,悲喜交加,恩愛如生,不知
不覺過去了好長時間。這時候,忽然傳來鼓聲,他恨不得隨妻子而去。當他出門時,匆忙間衣服的
大襟被門夾住了,他猛地將其掙斷才走了出來。一年多后,這人便死了。家人想把他同妻子埋在一
起,打開他妻子的墳墓,只見棺材蓋下夾著塊衣服的大襟。
Texte original en caractères simplifiés avec pinyin et traduction personelle proche du texte:
营 陵 道人
Yínglíng dàorén
汉北海营陵有道人,
Hàn Běihǎi Yínglíng yǒu dàorén,
能令人与已死人相见。
néng lìng rén yǔ yǐ sǐrén xiàng jiàn
其同郡人,妇死已数年,
qí tóng jùn rén, fù sǐ yǐ shù nián
闻而往见之曰:
wén ér wǎng jiàn zhī yuē
愿令我一见亡妇,死不恨矣。
yuàn lìng wǒ yī jiàn wáng fù, sǐ bù hèn yǐ
道人曰:卿可往见之。
dào rén yuē : qīng kě wǎng jiàn zhī
若闻鼓声,即出勿留。
ruò wén gǔ shēng , jí chū wù liú.
乃语其相见之术。
nǎi yù qí xiāng jiàn zhī shù.
俄而得见之
é ér dé jiàn zhī
于是与妇言语悲喜,恩情如生。
yúshì yǔ fù yányǔ bēi xǐ ēn qíng rú shēng
良久,闻鼓声,悢悢不能得住。
liángjiǔ wén gǔ shēng liàngliàng bùnéng dé zhù.
当出户时,奄忽其衣裙户间,掣绝而去。
dāng chū hù shí, yǎn hū qí yī qún hù jiān, chè jué ér qù.
至后岁余,此人身亡。
zhì hòu suì yú cǐrén shēn wáng
室家葬之,开冢,见妇棺盖下有衣裾。
shì jiā zàng zhī, kāi zhǒng, jiàn fù guān gài xià yǒu yī jū
Sous la dynastie Han, vivait un chamane taoïste à Yingling dans la commanderie de Beihai, qui avait le
pouvoir de faire se rencontrer les morts et les vivants.
Une personne de la même région dont la femme était morte depuis déjà quelques années, avait entendu
parler de lui, décida d’aller le voir, et lui dit:
J’aimerais que vous puissiez me faire rencontrer ma femme une fois, ainsi je pourrais mourir sans regret.
Le chamane répondit: vous pouvez aller la voir.
Si vous entendez des bruits de tambour, sortez immédiatement, surtout ne restez pas là.
Puis il lui expliqua la méthode pour la rencontre. un instant après il réussit à la voir.
Alors il pu parler avec sa femme, échanger des sentiments comme si elle était vivante.
Après un long moment, il entendit le bruit sinistre des tambours et ne pu rester plus longtemps.
Au moment de sortir, la porte se ferma coinçant un pan de son vêtement, il tira et le déchira.
Un peu plus d’une année après, cet homme mourut.
On décida de l’enterrer avec les défunts de sa famille, on ouvrit la tombe où reposait déjà sa femme, et là
sous le couvercle on vit le pan de vêtement déchiré.
Cultivating Stillness: A Taoist Manual for Transforming Body and Mind. By Eva Wong. With a
commentary by Shui-ch'ing Tzu. Translated with an introduction by Eva Wong.
Illustrations by Hun-yen Tzu. Boston, Shambhala, 1992. 158 pages. ISBN: 0877736871. VSCL.
Daoist Zuowang Meditation. Michael Rinaldini, Taoist priest, talks about his experiences with different
meditation techniques, and his use of Zuowang meditation. "Zuowang meditation is a core Daoist practice
consisting of The View that we are already a part of a complete whole- the Dao, and that our Original Nature
is realized simply through the resting in non-dual awareness that there are not two things in the entire
universe. The method is allowing everything to slip from the mind, forgetting, not dwelling on thoughts, no
preferences."
An Exploration of Zuowang. By Lori Furbush. An informative and concise explanation, references, and a
poem.
"Interview: Eva Wong - Quanzhen." By Jing, Shi. The Dragon's Mouth, British Taoist Association, Issue 1,
2007.
"An Interview with Liu Xingdi." By Jing, Shi. The Dragon's Mouth, British Taoist Association, Issue 3,
2005, p. 6-.
Kohn, Livia Ph.D., 1954- Extensive informative publications about the history, theory, lore, and practices
of Daoism.
Meditation and Psychotheraphy By Greg Bogart, Ph.D. An informative review of the literature regarding
the psychotherapeutic benefits or drawbacks of different styles of meditation.
Meditation Opens the Heart Mark Forstater. Discussion of Confucius’ advice to his disciple Yen Hui as
found in in Chuang Tzu (6)
Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism. By Harold Roth. New
York: Columbia University Press, 1999.
"Psychology and Self-Cultivation in Early Taoistic Thought." By Harold D. Roth. Harvard Journal of
Asiatic Studies, 51:2:599-650.
The Secret of the Golden Flower. The Classic Chinese Book of Life. Translated by Thomas Cleary.
Written around 1750. Detailed notes and commentary. New York, Harper Collins, 1991. 153 pages.
ISBN: 0062501933. VSCL.
Seven Steps to the Tao: Sima Chengzhen's Zuowanglun. By Livia Kohn. Nettetal: Steyler Verlag - Wort
und Werk, 1987. Out of print.
"Sitting and Forgetting: An Introduction to Zuowang." By Jing, Shi. The Dragon's Mouth, British Taoist
Association, Issue 1, 2006, pp. 10-13.
Tao and Longevity: Mind-Body Transformation. Translated by Wen Kuan Chu, Ph.D.. Translated from the
original Chinese by Huai-Chin Na. Edited by Karen Allen, Pd.D. Boston, Weiser Books, 1984. Index, 145
pages. ISBN: 087728542X. VSCL.
Tao of Health, Longevity, and Immortality: The Teachings of Immortals Chung and Lu. Translated with
commentary by Eva Wong. Boston, Shambhala Publications, 2000. 144 pages. ISBN: 1570627258.
Taoist Meditation and Longevity Techniques. Edited by Livia Kohn in cooperation with Yoshinobu Sakade.
The Center for Chinese Studies, University of Michigan, Ann Harbor, 1989. Michigan Monographs in
Chinese Studies, V. 61. Index, detailed notes and bibliographies from the contributors, 384 pages. Essays
by: Yoshinobu Sakade, Hidemi Ishida, Akira Akahori, Toshiaki Yamada, Livia Kohn, Isabelle Robinet,
Catherine Despeux, Ute Engelhardt, and Kunio Miura. ISBN: 0892640855. VSCL. Includes the essay by
Livia Kohn, Guarding the One: Concentrative Meditation in Taoism, pp. 125-158.
Taoist Meditation: Methods for Cultivating a Healthy Mind and Body. Translated by Thomas Cleary.
Boston, Shambhala Publications, 2000. 130 pages. ISBN: 1570625670. VSCL.
Taoist Yoga: Alchemy and Immortality. By Charles Luk. Weiser Books, 1999. 206 pages. ISBN:
0877280673.
Tao of Health, Longevity, and Immortality: The Teachings of Immortals Chung and Lu. Translated with
commentary by Eva Wong. Boston, Shambhala Publications, 2000. 144 pages. ISBN: 1570627258.
Tao of Longevity: Mind-Body Transformation. By Master Huai-Chin Nan, and Wen-Kuang Chu. Weiser
Books, 1984. 160 pages. ISBN: 087728542X. VSCL.
The Tao of Meditation: Way to Enlightenment. By Jou, Tsung Hwa. Scottsdale, Arizona, Tai Chi
Foundation, 1983, 2000. 176 pages. ISBN: 0804814651. VSCL.
Traditions of Meditation in Chinese Buddhism. Edited by Peter N. Gregory.
Ailleurs Confucius, interrogé par Lao tseu sur ce qu'il entend par bonté et justice, répond :
- Prendre à coeur le bonheur des hommes et les aimer tous également avec altruisme.
La condamnation du vieux sage est sans appel :
-L'altruisme est la forme suprême de l'égoïsme.
Après avoir longuement expliqué qu'il fait laisser agir la certu de chacun et se conformer au Tao, il
conclut par cette formule :
-Pourquoi vous cramponnez-vous à toute force à la bonté et la justice ? On dirait un général battant le
rappel de ses troupes en fuite
En vérité les hommes, dès lors qu'ils ne vivent plus dans la spontanéité, sont incapables de se mettre à
la place des autres. .... Il ne s'agit pas de dresser une barrière entre l'homme et la nature, mais de se
fondre en elle, de se dissoudre dans les éléments, par l'accoutumance, en supprimant toute conscience
réflexive et vivant dans l'harmonie universelle, on peut réellement aider les autres. Surtout, que l'on
s'abstienne de tout geste de compassion intempestive, du genre de ces tristes bienfaiteurs de
l'humanité qui ne cessent de tendre des mains secourables aux noyés et de les envoyer par le fond. Ce
sont les ressorts de ces actes de pitié et de charité qui sont en cause. Le contraste entre la charité
conventionnelle et la véritable bonté s'exprime sous la forme d'un apologue ambigu metttant en scène
Confucius. La bienveillance ne peut jamais ête qualifiée de telle parce que précisément elle est bonté
dans la mesure ou elle s'ignore.
A la suite des rebuffades répétées dont il est l'objet, Confucius se lamente auprès de maître Sang-hou
du refroiddissement que lui manifestent ses proches et ses parents. Maître Sang-hou lui répond par
l'exemple du grand Officier Lin Houei. Lors des troubles qui se produisirent dans le pays de Kia,
celui-ci, abandonnant un jade qui valait mille pièces d'or et emportant son nouveau-né sur son dos,
s'enfuit hors de la province. Comme quelqu'un s'étonnait de son choix, étant donné que le jade, tant
du point de vue de la valeur marchande que de l'encombrement, était beaucoup plus profitable à
conserver que le nourisson, LinHouei avait expliqué : "La nature nous lie à l'enfant, l'intérêt du jade;
ceux qui sont liés par l'intérêt, le malheurles sépare ; ceux que lie la nature, le malheur les rapproche.
Entre la nature et l'intérêt qui peut hésiter une seconde ?"
L'amour et l'affection n'existent qu'à l'état de mouvement spontanés et irréfléchis, ils ressortent des
affects et échappent à l'odre de l'intention. Aussi, dès lors qu'ils deviennet objets d'un discours moral
ils se pervertissent et disparaissent :"Ceux que n'unit aucune raison, aucune raison ne peut les
désunir", dit Sang-hou en guise de conclusion.C'est pourquoi bien souvent les sentiments du sage
peuvent paraître inconsistants ou insipides tant ils sont naturels. La pratique intentionnelle et
consciente de la bonté et de la justice non seulement ne saurait arracher ses proches à Confucius, mais
est encore cause de l'hostilité qu'il rencontre partout où il passe. Le message de Tchouang tseu est
simple. Il est toujours d'actualité, à en juger par les images d'annoncellement de victuailles plus ou
moins avariées collectées par la organisations humanitaires ou caritatives en vue d'être distribuées à
des populations pour qui elle seront des poisons mortels, si toutefois elles ne les écrasent pas avant
sous leur poids au cours d'un parachutage... les bienfaits obligent et l'obligation asservit.
Tchouang tseu se sert alors d'une de ces métaphore saugrenues dont il a le secret :
- Cette façon de procéder me fait penser, dit-il, à cette réponse que fit l'employé de l'abbatoir à
l'inspecteur du marché qui lui demandait comment il choisissait ses porcs : "plus on tâte le lard bas
sur le pied plus c'est concluant !"
Tiré d'un autre livre : Leçons sur le Tchouang tseu de Jean François Billeter (que je conseille en
premier)
[...]
"Si l'on peut se rendre entier par le vin, combien plus peut-on se rendre entier par le Ciel ! Le Ciel
(t'ien) décrit un régime d'activité et Tchouang-Tseu en fait un usage très fréquent. Nous dirons qu'elle
désigne un régime de l'activité - un régime ou l'activité est efficace, cela va sans dire ; ou elle est
spontannée et "nécessaire", selon l'équivalence que nous a enseignée le nageur; ou elle est "complète"
ou "entière" en ce sens qu'elle résulte de la conjonction de toutes les facultés et de toutes les ressources
qui sont en nous, celles que nous connaissons aussi bien que celles que nous ne connaissons pas. Cette
forme d'activité est pour Tchouang-Tseu une source inépuisable d'étonnement et d'interrogation.
Spinoza éprouve pour elle un semblable intérêt. Voici ce qu'il écrit dans l'un des scolies les plus
importants de l'Ethique, ou il dénonce l'illusion cartésienne de la libre volonté et lui oppose le
déterminisme auquel nous sommes soumis :
"Personne n' a encore acquis une connaissance assez précise des ressorts du Corps pour en expliquer
toutes les fonctions, et nous ne dirons rien de ce que l'on observe souvent chez les animaux et qui
dépasse de loin la sagacité humaine, ou des nombreuses actions qu'accomplissent les somnambules
pendant leur sommeil et qu'ils n'oseraient pas entreprendre pendant la veille , tout cela montre assez
que le Corps, par les seules lois de sa nature, a le pouvoir d'accomplir de nombreuses actions qui
étonnent son propre Esprit".
Spinoza et Tchouang-Tseu se touchent ici, et ce n'est pas l'effet du hasard. Il ya entre la pensée de l'un
et l'autre une affinité profonde.
[...]
Pour illustrer cela, j'ai retenu quelques dialogues que nous conte Tchouang-Tseu. pour tenter
d'expliquer concrètement ce que sont ces régimes d'activité et le fonctionnement des choses.
Quand je vois un objet, je ne peux pas me le représenter.... Il note aussi inversement;
Dans le Tchouang-Tseu, yeau est intimement lié à une appréhension visionnaire de l'activité. On a
souvent parlé d'une hypothétique influence du chamanisme sur la pensée de Tchouang-Tseau. Le
verbe yeau ferait référence aux équipées des chamanes en transe. Je n'exclus pas ue telle filiation, mais
je suis persuadé que Tchouang-Tseau donne au terme un sens philosophique. Lorsqu'il lui donne son
sens fort, yeau désigne chez lui le régime d'activité dans lequel notre conscience, dégagée de tout souci
pratique, se fait spectactrice au plus près de ce qui se passe en nous. C'est un régime particulier de
l'activité pour lequel nous avons plus ou moins de goût, que nous cultivons ou pas, mais que chacun de
nous connaît. Il est gratuit, mais peut cependant être utile. Il a un intérêt philosophique parce que
c'est en lui que se rencontrent la connaissance de la nécessité et une sorte de liberté seconde qui résulte
de cette connaissance, ou de cette vision de la nécessité. Cette forme d'activité nous place en un point
(de vue), qui est au coeur de la pensée de Tchouang-Tseu, comme de celle de Spinoza, et quui, avant
d'être au coeur de sa pensée, est au coeur de son expérience....
Cela me fait penser à la définition que fait Deleuze d'un acte libre parfait : "une action dans le présent
réalisée dans toute l'amplitude de son âme et de ses plis..."
Autre extrait et dialogue mémorable, également imaginaire bien qu'il mette aussi en scène un
personnage historique, le duc Houan, celèbre souverain de l'Etat de Ts'i. Cette fois-ci, l'interlocuteur
est un charron nommé Pien. Je précise qu'il est inconcevable qu'un charron gravisse les marches
nenant à la salle ou se tient le souverain et lui adresse la parole sans y avoir été invité, comme va le
faire le charron :
[...] Le duc de Houan lisait dans la salle, le charron Pien tallait une roue au bas des marches. Le
charron posa son ciseau et son maillet, monta les marches et demanda au duc : Puis-je vous demander
ce que vous lisez ? - Les paroles des grans hommes, répondit le duc. - Sont-ils encore en vie ? - Non, ils
sont morts. - Alors ce que vous lisez-là, ce sont les déjections des Anciens ! - Comment un charron ose
t-il discuter ce que je lis ! répliqua le duc ; si tu as une explication, je te ferai grâce ; sinon tu mourras !
- J'en juge d'après mon expérience, répondit le charron. Quand je taille une roue et que j'attaque trop
doucement, mon coup ne mord pas. Quand j'attaque trop fort, il s'arrête [dans le bois]. Entre force et
douceux, la main trouve, et l'esprit répond. Il y a là un tour que je ne puis exprimer par des mots, de
sorte que je n'ai pu le transmettre à mes fils, que mes fils n'ont pu le recevoir de moi et que, passé le
sptantaine, je suis encore là à tailler des roues malgré mon grand âge. Ce qu'ils ne pouvaient
transmettre, les Anciens l'on emporté dans la mort. Ce ne sont que leurs déjections que vous lisez là.
[...]
Sources :
INTRODUCTION
I treat the first chapter of Zhuangzi[1], with the title of “Wandering in Complete Freedom” (逍遙遊)
as an introduction to the Zhuangzi as a whole, which presents a programmatic and meta-textual view
on Zhuangzi’s way of speaking, which is characterized as “big”, and which is connected to a “big”
existence. Zhuangzi does this in a highly suggestive and poetic way, but the images and narratives told
have all a clear function of expressing certain philosophical ideas which we try to detect in the
following essay.
“Zhuangzi” begins with the description of a gigantic fish kun1 and an enormous bird peng2[2]:
In the North Ocean there is a kind of fish, its name is kun. Who knows how many thousands of li is it
big[3]. The fish metamorphoses into a bird by the name of peng. Who knows how many thousands of
li is it long. […] On its journey to the South Ocean, the peng disturbs the water for 3000 li, spirals up a
whirlwind and ascends to a height of 90 000 li, and rests only at the end of six months.[4]
北冥有魚,其名為鯤。鯤之大,不知其幾千里也 […]。鵬之徙於南冥也,水擊三千里,摶扶搖而上
者九萬里,去以六月息者也。
These mythical creatures cover an immense stretch of space, both by their sheer size and also by their
movement (from North to South, and also vertically, to the depths and to the heights). They open up
vertical and horizontal dimensions. They are then opposed to cicada and turtle-dove who don’t know
anything about those huge dimensions and distances.
Two other beings, a tortoise and a tree, introduce also the temporal aspect:
In the south of the state of Chu there is a [tortoise called] Obscure Spirit, whose spring is 500 years
and whose autumn is 500 years; in the ancient times there was a [tree called] Big Toon [ailanthus
altissima], whose spring was 8000 years and whose autumn was 8000 years.
楚之南有冥靈者,以五百歲為春,五百歲為秋;上古有大椿者,以八千歲為春,八千 歲為秋。
Again, they are then compared to cicadas who don’t know even the alternation of spring and autumn.
The meaning of the story is that “Little learning does not come up to great learning; the short-lived
does not come up to the long-lived” (ZH 5, 小知不及大 知,小年不及大年), or more bluntly: “this is
the difference between the small and the great” (此小大之辨也). This implies that the text of
“Zhuangzi” is “big” (in the sense of “comprehensive”, “all-pervading”), compared to ordinary men’s
ideas, and unfathomable to them, like a cicada is not able to grasp neither the huge dimensions of
peng-bird and the distances it covers, nor the life-span of a tortoise or a tree.[5]
II
One characteristic of big things and big discourses is that they are “useless” according to the ordinary
standards.
A man of Song carried some ceremonial caps to Yue for sale, but the men in Yue used to cut off their
hair and tattoo their bodies, so the caps had no use for them.
宋人資章甫 適諸越,越人短髮文身,無所用之。
“The ruler of Wei gifted me the seeds of big calabashes. I planted them and when the fruits were ripe,
they could contain five barrels[6] of liquid. If I had filled it with water of some other liquid, it would
have been so heavy that I couldn’t have lifted it up by myself. If I had cut it into two to serve as ladles,
they would have been too unstable to contain anything. It is not that they weren’t big enough, but they
were useless and so I smashed them.”
„魏王貽我大瓠之種,我樹之成而實五石,以盛水漿,其堅不能自舉也。剖之以為瓢,則瓠落無所容。
非不呺然大也,吾為其無用而掊之。“
“I have a great tree, people call it the tree-of-heaven. Its trunk is too knobbly and bumpy to measure
with the inked line, its branches are too curly and crooked to fit compasses or L-square. Stand it up in
the road and a carpenter wouldn’t give it a glance. Now this talk of yours is big but useless, dismissed
by everyone alike.” (Graham).
“吾有大樹,人謂之樗。其大本擁腫而不中繩墨,其小枝卷曲而不中規矩,立之塗,匠者不顧。今子
之言,大而無用,眾所同去也。”
Zhuangzi answers that Hui Shi is not good at using big things (夫子固拙於用大矣). So, upon the story
of calabashes Zhuangzi answers with another story. He tells of a man who was expert in making an
ointment for chapped hands, as his family had been working on bleaching cocoon-silk for generations
and with this ointment they healed their hands. Then a stranger came and proposed to buy the recipe
of the ointment for a huge amount of money. The family thought that they had bleached silk for
generations, but gained only a few pieces of money, but now they can get in one day a hundred pieces.
So they sold the recipe. Then the stranger went to the king of Wu (2 吳) state, who was in war with the
kingdom of Yue (4 越). It was wintertime and the oarsmen’s hands were chapped. The king put the
man who knew the recipe of the ointment for chapped hands in charge of his fleet, and they won a
great victory and the general got a portion of territory taken from Yue.
“In their ability to keep hands form chapping, there was nothing different between them; if one of
them got a fief for it while the other stayed a silk-bleacher, it’s that they put it to different uses. Now
that you had five-barrel calabashes, why didn’t it occur to you to make them into those big bottles
swimmers tie to their waists, and go floating away over the rivers and lakes, instead of worrying that
they are too unstable to contain anything? It seems that your mind is still entangled!”
“能不龜手一也,或以封,或不免於洴澼絖,則所用之異也。今 子有五石之瓠,何不慮以為大樽而
浮於江湖,而憂其瓠落無所容?則夫子猶有蓬之心也夫!”
Hui Shi wanted to use the calabashes in the ordinary way to contain something, and he is not able to
deal with big calabashes that are unsuitable for containing. Zhuangzi suggests him to think in a
creative manner and to use them in another way, to cross rivers and lakes. In a more general sense
this means also that in cases when we are not able to deal with something we ought perhaps to change
our whole viewpoint (not to move calabashes containing water, but to move ourselves on water by the
means of empty calabashes).
To the second complaint of Hui Shi, Zhuangzi again replies with a story:
“Haven’t you ever seen a wild cat or a weasel? It crouches on the ground and lies wait for its prey.
Right and left it pounces, up and down it leaps until it happens to be caught by the snare and dies in
the trap. Then there is the ox, as big as the clouds hanging from the sky. Big as it is, it cannot catch
rats or mice” (Zhuangzi I).
子 獨不見狸狌乎?卑身而伏,以候敖者;東西跳梁,不辟高下;中於機辟,死於網罟。今夫斄牛,
其大若垂天之雲。此能為大矣,而不能執鼠。
Here we can notice several things. 1) In the first place there is again the distinction of small and big.
With all their cunning and ability cat and weasel are not able to see the trap, because it is of the same
dimension as they themselves are. But the ox[7] is big and has a higher viewpoint. 2) This viewpoint is
related to the Heaven, 天 (or more particularly Heaven’s clouds) – and this is extremely important in
reference to the whole of Zhuangzi, because Heaven (in distinction with Human) is the element of a
man who is in harmony with the Way. 3) The big is not capable of the same thing as the little. One
cannot wait from the “big discourse” of Zhuangzi the same useful application as from ordinary
discourse. Actually all those practically useful discourses can catch only small things (“mice and
rats”), while the big discourse if for something much bigger – its aim is to change the whole viewpoint
of perceiving the world.
“Now, Sir, you have a big tree and are worried about its uselessness. Why don’t you plant it realm of
Nothingwhatever, a wide and empty wilderness. There you may roam idly (無為) around it and sleep
carefreely beneath it.”
„今子有大樹,患[sic!]其無 用,何不樹之於無何有之鄉,廣莫之野,彷徨乎無為其側,逍遙乎寢臥
其下?
不夭斤斧,物無害者,無所可用,安所困苦哉!“
Again there is a concrete image with similar logic: instead of using the tree to carve something from it,
you can move yourself under it, or sleep beneath it. Instead of moving something we can move
ourselves, we can change our whole viewpoint.
This existential possibility is connected to two important notions of Zhuangzi, the “non-doing”
(wuwei, 無為) and “wandering” (you, 遊)[8] equivalent of the “carefree being” (逍遙). Non-doing does
not mean doing absolutely nothing, because it is impossible, but a certain way of doing and acting,
where the person is not attached to the thing (s)he does, is not entangled as Hui Shi with his
calabashes. And “wandering” (which literally means “swimming”) means an existence which is
characterized by such kind of non-attachment and which is thus in accordance with the Way – as if he
“swam” in the Way (watery metaphors are common for the Way).
So, we can conclude that there are different levels of “use”: what is useless in the ordinary sense can
be useful in a higher sense; what is useless according to our point of view can be useful namely to
change the point of view, because it stops the ordinary functioning of things in our human world. The
same dialectic of big and small is developed later in Zhuangzi through the notions of Heaven and
Human, which according to J.-F. Billeter refer to two different kinds of acting: the first is free and
unhampered, the second is limited and inhibited.
We can find a similar technique in the later practice of chan-buddhism, where the aim of masters, who
often act very weirdly, is to change the whole attitude of the disciple. The idea is not to change one
conviction for another, but a more radical change where all convictions are as if uprooted, or to put it
in Zhuangzi’s words, they are planted in the land of Nothinwhatever. In such a way we can discover
the Void (需, one of Zhuangzi’s central concepts, developed elsewhere in „Zhuangzi“), the pure
virtuality which creates all actualities.
This logic of “don’t change ideas but change the one who has ideas”, has a more universal bent, and
can be linked for instance with the philosophical tradition of the West, and first of all with the Socratic
“wonder” (thaumazein): you stop and gaze with wonder, you refuse to understand according to the
habitual logic, in order to find a “bigger” logic.
III
Until now we have talked about the beginning and the end of the first chapter of Zhuangzi. But in the
central part of the chapter Zhuangzi gives actually more precise information on the non-doing and
wandering.
1) First there is a person called Song Rongzi (宋榮子)[9] who doesn’t seek for any worldly
achievement: if everybody praises him, he is not encouraged and if everybody blames him, he is not
depressed. The attitude of not caring for fame and social recognition (for the „name”, 名) is central in
Zhuangzi. But, Zhuangzi says, Song Rongzi has not “planted” himself (猶有未樹也). If we take into
account the end of the chapter, we could say that he has not yet planted himself in the “land of
nothingness”, has not yet discovered the Void.
2) The famous daoist saint Liezi could “ride the wind, he floated elegantly and came back after fifteen
days. […] He escaped the trouble of walking, but still depended on something to carry him” (夫列子御
風而行,泠然善也,旬有五日而後反。… 此雖免乎行,猶有所待者也。). So, Liezi has “planted the
tree”, has opened up the vertical dimension, but although he makes miracles travelling by wind, he is
not altogether free in his movement.
As for the man who rides the axis[11] of Heaven and Earth and harnesses the six breaths[12] to
wander in the infinite[13], then what is there for him to be dependent on?
若夫乘天地之正,而御六氣之辯,以遊無窮者,彼且惡乎待哉!
And the conclusion:
As the saying goes, “The utmost man cares for no self, / The spiritual man cares for no merit, / The
sage cares for no fame”
故曰:至人無己,神人無功,聖人無名。
So, here we have some indications about the accomplished state. First of all, it means to discard the
worldly fame and perhaps it demands also some kind of solitude. Then it implies certain daoist
psychophysical practices: to “ride the axis of heaven and earth” and to “harness the six breaths” or
energies (qi). The saint who has accomplished this is called with various names in Zhuangzi; here we
have three terms, “utmost man” (zhi4ren), “holy or spiritual man” (shenren) and the “sage”
(sheng4ren). He doesn’t care for fame, accomplishments (this was the tumbling stone of Liezi) and his
ego.
Certain practices help to attain this. A certain Jian Wu tells a story of Jie Yu, a spiritual man, who
tells “big words” and whose flesh and skin are smooth as ice and white as snow, whose body is soft like
that of a virgin, who doesn’t eat the five grains, but inhales instead the wind and drinks the dew. He
rides on the clouds, harnesses the flying dragons and wanders beyond the four seas. By spiritual
concentration[14] he can save the creatures from calamities and ensures a plentiful annual harvest.
(肌膚若冰雪,淖約若處子,不食五穀,吸風飲露。乘雲氣,御飛龍,而遊乎四海之外。其神凝,使
物不疵癘而年穀熟。). So, the spiritual man has a special diet and (s)he does some kind of breathing
exercises, which have a juvenating influence upon his/her body.
“This spiritual man with all his inner power (德) can merge everything under heaven into one. When
the people expect him to rule over the world, how can he busy himself in doing anything about it?
Nothing can harm this spiritual man. He will neither be drowned in a great flood that rises to the sky
nor feel the head in a drought that melts the metal and the rocks and scorches the earth and the hills.”
之人也,之德也,將磅礡萬物以為一,世蘄乎 亂,孰弊弊焉以天下為事!之人也,物莫之傷,大浸
稽天而不溺,大旱、金石流、土山焦而不熱。
As the spiritual man has no ego, (s)he identifies him/herself with all the beings (萬物), becomes one
with them. But this should not be confused with the political ideal of unifying the universe (天下), that
is, unifying China (the apolitical view is stressed throughout the Zhuangzi, and is one of its major
differences from the Daodejing, where government problems – so common in the whole of ancient
Chinese thought as a whole – are treated extensively). The passage describes the magical properties of
the spiritual man, who is not affected neither by the flood, nor by the drought. But perhaps in the final
account the whole thing is not so magical after all: if the spiritual man identifies him/herself with the
Way (or with Being, as we would say in the West), then what can harm the Way? Nothing, of course,
since everything that happens is produced by the Way. The Way is the productive force and can not
be harmed its products. They cannot even be compared.
IV
CONCLUSION
The two characteristics of Zhuangzi’s speech are “big” and “useless”. The greatness of his discourse is
revealed through mythological stories which involve creatures of supernatural dimensions, which are
compared to the ordinary small creatures of nature. Those small creatures are not able to grasp the
world of the big creatures; and similarly, ordinary men are incapable of understanding the “big
words” of Zhuangzi or other accomplished men. So it seems that their speech is “useless”, it doesn’t
have any immediate practical use.
The uselessness is the purport of Hui Shi’s questions or complaints to Zhuangzi. Zhuangzi hints in his
answers that there is another level of usefulness which we could name “big use” and which means
basically taking a distance from the usual way of using things and words, and to use them to change
your whole viewpoint. Not to change something in your world, but to change your world, your way of
being in the world.
One very important thing to note here is that the form of Zhuangzi’s speech is in accordance with its
contents. He doesn’t reply to Hui Shi immediately, he doesn’t present a discursive theory (as I do
here), but first of all tells a story which at the first view has nothing at all to do with Hui Shi’s
question. By doing this, he steps out of question’s logic, tells something completely different, showing
in this way the partial character of the question itself, or of the viewpoint which has generated such
kind of a question. This kind of attitude can be related to the gong-an practice of chan-buddhism,
which was born several centuries later but has exactly the same attitude.
The task is to open up the axis of Heaven and Earth, which gives to a man the ability to wander about
in the world in complete freedom. The notions of Heaven and of wandering are later characterized in
several passages of the whole of Zhuangzi. To attain this, certain psychophysical exercises are
necessary. In the first chapter Zhuangzi hints briefly to some kind of diet, breathing exercises and
mental concentration; these themes recur elsewhere in the book. This is a way to the “big existence”,
as we might call it, corresponding to the “big speech” and “big knowledge”, and which means merging
with the Way. And the way to the Way is in itself the Way.
The vivid imagination, sharp logic, social freedom and spiritual depth of Zhuangzi…
--------------------------------------------------------------------------------
[1] I refer in the following to Zhuangzi indiscriminately as the book and as the person.
[2] From the very beginning of Zhuangzi; a similar account is given a few paragraphs later in the text.
[3] One li is about half of a kilometre. We can notice at once that it is no ordinary fish, but a
mythological cosmic being. Zhuangzi links the story to a “book of marvels” Qi Xie, which has not been
preserved. It is not impossible that this story was originally about the creation of the world or in
general about the “beginning”, but Zhuangzi places the story in a totally different context to serve his
own purpose here.
[4] The translations are based on the following sources: (1) A. C. Graham, Chuang-tzu. The Inner
Chapters, Mandala, 1991; (2) Zhuangzi I. Library of Chinese Classics. Chinese-English, tr. into
English by Wang Rongpei, tr. into Modern Chinese by Qin Xuqing and Sun Yongchang, Hunan
People’s Publishing House, Foreign Languages Press, 1999: (3) The website of Chinese Text Project,
http://chinese.dsturgeon.net/text.pl?node=2713&if=en, which contains a translation of James Legge,
The Writings of Chuang Tzu, 1891, and a text in unsimplified Chinese, taken from 《莊子譯注》曹礎
基,中華書局,2002 年, (4)《庄子》 马恒君, 北京,华夏出版社,2007 年;(4)《庄子浅注》,
北京,中华书局,1982 年;(5)《庄子》,孙勇海 译注,北京,中华书局,2007。The Chinese text
is taken from the website of Chinese Text Project. The translations given here are mixed from these
different sources; sometimes I propose my own version; if I take the translation of a passage from one
source only, I refer to it at the end of the passage.
[5] Perhaps we could interpret even further. We quoted the passage where the peng-bird „rests“ after
6 months. The word for resting is 息 (xi1) which literally means „to breathe“ (the character has „self“
on top of the “heart/mind”, as if the breathing constituted both the mind of a person and his whole
selfhood). After the quoted passage comes an obscure phrase “野馬也,塵埃也,生物之以息相吹也”.
The commentators explain that the “wild horses” signify a mist which is like the breath of a galloping
horse. The link to the “dust” and “living beings” is not very clear and different authors propose
different interpretations. Just to propose a translation, we could translate it as “mist and dust are
blown up by living beings’ breathing”, “when the living beings breath, they each blow up mist and
dust”. The interesting word here is “to breath”, 息 (xi1), which was translated in the previous phrase
as “to rest”. Although the full meaning is not clear to me, it seems that in any case the resting/breating
of the cosmic peng-bird is somehow related to the breathing/resting of all the living beings – perhaps
animating them? If we place the passage in the context of Zhuangzi, we could draw the conclusion that
although ordinary men don’t understand the speech of Zhuangzi, Zhuangzi’s words nevertheless
animate their speech; that the “big knowledge” of Zhuangzi is the foundation of the “small
knowledge” which characterizes the ordinary speech. The ordinary speech moves unconsciously in a
space which is kept open by such texts as the “Zhuangzi”. This interpretation is perhaps far-fetched,
but the strong poetic character of Zhuangzi obliges one to pay attention to all sorts of parallelisms and
repetitions (which characterize also the Chinese thought as a whole).
[6] 石, here pronounced as dan4. According to commentaries one dan contained ten dou3 (斗) and one
dou3 was 10 litres. According to this calculation Hui Shi’s calabashes would have contained 500 litres.
Of course the exact amount of ancient measures remains very often vague or unknown, but in any
case it is clear that the calabashes are really extremely large and it is possible that their volume is
enormously exaggerated as was the case of kun-fish and peng-bird. And we should note that since
there is no distinction between singular and plural in Chinese, it is not clear whether Hui Shi speaks
about one calabash or several.
[7] It is interesting to note that there is an “ox” in Hui Shi’s own name (called in this opening chapter
simply Master Hui): the 惠 (Hui4) has an old form of the ox (nowadays found in the upper part of the
character 專 zhuan1) upon the heart. And the word for “worry” 患, which appears in the next
sentence, is in its general outlook quite similar to the character for Hui.
[8] These two notions are linked with the Heaven, which is a very important notion, as we noted, but
in this opening chapter the Heaven is not discussed in detail.
[9] The philosopher Song Xing, treated also in the end of Zhuangzi, chapter “Under the heaven”, one
of whose doctrines was that ‘To be insulted is not disgraceful’ (Graham 45).
[10] And again it is corresponds with the content of the phrase, since we learn a little afterwards, that
such kind of a man “cares for no fame”, which literally means “has no name”. This man is literally
nameless or has “forgotten” his name (forgetting is one of the central themes in Zhuangzi, particularly
there is the practice of “sitting and forgetting” (坐忘).
[11] 正 means literally “straight”, “truth” etc. It has a line upon the word “to stop” (止). I take it here
for “the vertical dimension“ and translate it by “axis” as the “axis mundi”, an extremely widespread
element in different mythologies, which is embodied by a tree (which is strongly present in this part of
Zhuangzi), a mountain, or any vertical movement – for example in modern days the elevator can have
a similar function. In the shamanist worldview this “world-tree” enables the communication between
the worlds, and the shaman is the one whose task is to move up and down, into the upper and lower
worlds, on this tree (in Zhuangzi we have only two realms, Earth and Heaven, with no Underworld;
the Chinese conception of Heaven – Man – Earth somehow re-establishes the tripartite distinction).
[14] 凝 (ning2), “concentration”, is composed of „ice“ on the left and „doubt“ 疑 on the right. The
latter character again contains the word „to stop“, 止 (nowadays it appears as “straight”, 正). So, “to
concentrate” etymologically could mean something like “to freeze the doubt”, which is again related to
stopping.
Chan [Wing-Tsit Chan, The Way of Lao Tzu (Tao-te Ching) Translated, with introductory essays,
comments, and notes, by Wing-Tsit Chan, Published: New York: Macillan, Bobbs-Merrill Company, 1963
The Library of Congress Catalog Card Number 62-21266; A Source Book in Chinese Philosophy,
Princeton University Press ,1963 , cap 7 The Natural Way of Lao Tzu, pp136-177]
Wing-Tsit Chan, 1963 http://home.pages.at/onkellotus/TTK/English_Chan_TTK.html
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couv. ill. ; 18 cm. (Stock plus, ISSN 0154-361X).Trad. de : "Creativity and taoism" - ISBN 2-234-01056-X]
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on a version from Qing Dynasty, illustrated with art and calligraphy by Chao-Hsiu Chen, Eddison Sadd
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texte taoïste présenté sur 81 cartes ,178 pages ,Editeur : Le Courrier du Livre, 2004]
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Paragon House, 1989; Chen, Ellen Marie, "Tao, Nature, Man, A Study of the Key Ideas in the Tao Te
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Des extraits du livre de F. Cheng, Vide et Plein http://www.lacanchine.com/L_Cheng-vide.html ]
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Clatfelder [Jim Clatfelder, The Tao Te Ching by Lao Tzu , Introduction to the Headless Tao]
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Authentic Tao Te Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas
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come via per il benessere fisico e mentale (Sex, Health, and Long Life, 1994). “I Piccoli Libri”, Armenia,
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Hua-Ching Ni [vedeti Ni Hua]
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II-e ap. J.-C.)].
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Kimura [Kimura, Yasuhiko Genku Tókyó 1959, Kimura Eichi Kimura]
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CA: The School of Simplicity, c1936]
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1980]
Larose [English interpretation by Ray Larose, ~ 2000 http://www.daozang.com/daodejing.html]
Larre [Claude Larre, François Cheng, Dao de Jing : Le Livre de la voie et de la vertu, Lao zi, traduit par : et
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(Barrytown: Station Hill Press, 1995) 190, 91; Claude Larre, Il libro della Via e della Virtú (Le livre de la Voie
et de la Vertu, 1977). “Di fronte e attraverso”, Jaca Book, Milano, maggio 1993.
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Lau [D. C. Lau, Lao Tzu: Tao Te King, Published: London, New York: Harmondsworth: Penguin Books,
1963; Tao Te Ching, Hong Kong: Chinese University Press, 1982 (rev. of earlier edition without Chinese
text,); Allan, Sarah (Editor and Introduction), Lao Tzu : Tao Te Ching : Translation of the Ma Wang Tui
Manuscripts, translated by D. C. Lau, Alfred A. Knopf, 1994 Edition]
Lauer [Conradin Von Lauer]
Leary [Timothy Francis Leary Tao Te Ching, 1966, Poets Press]
Leebrick [John R. Leebrick Lao Tse, Tao Teh Ching ,Classic of the Way and Its Nature, 1980]
Legge[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]
Le Guin [Le Guin, Ursula K. with the collaboration of J. P. Seaton, A Book about the Way and the Power of
the Way (Lao Tzu: Tao Te Ching translation), , A Book about the Way and the Power/Nature of the Way,
Published: Boston: Shambhala Publications, October, 1997, 1998 Le Guin, Ursula K., Shambhala, 1997]
Li David [David H. Li Dao de Jing: A New-Millennium Translation, Premier Publishing]
Lin P.J. [Lin, Paul J., A Translation of Lao Tzu’s Tao Te Ching and Wang Pi’s Commentary. Ann Arbor
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Laozi as interpreted by Wang Bi, Published: New York: Columbia University Press, c1999 ]
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avec une version latine et le texte chinois en regard, accompagné du commentaire complet de Sie-Hoéï,
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Vladimir [Edition by Vladimir Antonov,Ph.D. (in biology), Lao Tse, Tao Te Ching,Translated from Russian
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Alte variante de traducere
http://home.pages.at/onkellotus/TTK/_IndexTTK.html
http://laotse-dao-de-ching.blogspot.com/
Dictionare
http://www.cojak.org/index.php?term=%E8%BC%89&function=character_lookup
http://www.tigernt.com/cgi-bin/cedict.cgi
Sun-tzu in English and Chinese
SUN TZU ON THE ART OF WAR
THE OLDEST MILITARY TREATISE IN THE WORLD
Translated from the Chinese
By LIONEL GILES, M.A. (1910)
http://www.chinapage.com/sunzi-e.html
Sun Tzu's Art of War Applied to Modern Strategy and Leadership
http://www.sonshi.com/
http://www.youtube.com/watch?v=osQ2bLUd0UA&feature=player_embedded
BIBLIOGRAPHY
A list of the European translations of the Tao-teh-king, and of the principal articles which have appeared on
Lao-tzu, and the religion called Taoism.
Europe's first knowledge of Lao-tzu's work was derived from the Latin versions of the Jesuit Fathers.
1667 P Couplet.
1736 P du Halde.
1808 P Prémaire.
FRENCH.
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Chinois. Rec. de Mem. de l’Ac. des Instr. xl. Paris, 1780.
Julien, S. Lao-tseu-tao-te-king. Le livre de la vie et de la vertu, composé dans le vi. siècle avant l’êre
chretianne. Paris, 1842.
Abel-Rémusat, M. Memoire sur la vie et les opinions de Laou-Tseu. Paris, 1823. Mémoires de l’Academie
Royale des inscriptions et belles lettres, vol. vii.
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1831.
—Le Tao-te-king ou le livre révéré de la Raison supreme et de la Vertu, par Lao Tseu.
Klaproth, J. De la religion des Taoszu en Chine. Nouv. ann. de Voy. ii. 1833.
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Jours. as. 5s. viii. Paris, 1856.
Rosny de Leon, M. L’idee de Dieu dans la Philosophie Religieuse de la Chine. Bulletins du Ligue Nationale
contre l’Atheisme. Paris, 1899.
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Abel und Mecklenburg. Arbeiten der Kaiserlich Russiehen Gesandschaft zu Peking uber China-Berlin. 2
vols. 1858.
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Plaenckner, R. von. Lao-tse. Tao-te-king, der Weg zur Tugend. Leipzig. 1870.
p. 133
Reinhold, R. von. Der Weg zur Tugend. Leipzig, 1870. Straus, Victor von. Lao-Tsè's Taò Te King. Leipzig.
1870.
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1875.
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Zwetkoff. Trudui Ashlenoiv rossiskoi dukhronoi missii w Pekinnie. (Works of the Russian Ecclesiastical
Mission at Peking). St. Petersburg, 1852-66. 4 vols. Vol. iii, No. 13, deals with the Taoists.
ENGLISH.
Du Halde, P. J. B. A Description of the Empire of China and Chinese Territory, together with the kingdoms
of Korea and Tibet, from the French. London, 1738. Vol. 1. 648-669.
Medhurst, W. H. China, Its State and Prospects. London, 1857. Pp. 198-204.
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Nevins, J. L. China and the Chinese. Ch. ix. New York, 1869.
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—Chuang Tzu. The Mystic, Moral and Social Reformer. London, 1889.
Old, W. R. The Book of The Path of Virtue or a Version of the Tao Teh King of Lao-tsze. Madras, 1894. (T.
P. Pub. Soc.)
Legge, James. The Religions of China. Confucianism and Taoism described and compared with Christianity.
London, 1880.
Matheson, G. The Distinctive Messages of the Old Religions. London, 1893. Pp. 61-92.
p. 134
—The Life and Teachings of Lao-tse, by George von der Gabelentz. pp. 189-198.
—The Philosophy, Ethics and Religion of Taoism, chiefly as developed by Chwang-tsze. W. P. Mears. Vol.
xxiii, pp. 225-242.
—Tao-teh-king, The. By Dr. Maclagan and T. W. Kingsmill. Vol. xxiii, pp. 265-271.
—Manchurian Translation of the Tao-te-Ching, Romanised Text of. Vol. xxv, edited by E. von Zach.
Medhurst, C. Spurgeon. The Tao-teh-king, an Appreciation and Analysis. Chinese Recorder. 1889-1890.
Old, W. R. The Philosophy of Simplicity. Theosophical Review. Vol. xxx. The Reading of Tao.
Theosophical Review. Vol. xxxiii.
http://www.sacred-texts.com/tao/index.htm
http://www.youtube.com/user/NaotoMatsumoto#p/u
http://www.wayist.org/ttc%20compared/takao.htm#top
http://www.wayist.org/eb/index.htm
http://www.vl-site.org/taoism/index.html
http://www.synaptic.bc.ca/ejournal/laotse.htm
http://www.edepot.com/tao4.html
Rick Harbaugh Chinese text
http://zhongwen.com/dao.htm
Mod de prezentare al caracterelor din lb. chineza folosit in dictionar/Presentation mode used in this
dictionnary/ Mode de présentation utilisé dans ce dictionnaire/ Presentation Mode oder
Darstellungsform verwendet in diesem Wörterbuch:
1.Caracter traditional[simplificat] in lb. chineza : 氣 [气]
2.trascriptii transliterari/romanizari: pinyin qi4[numarul indica tonul]; Wade-Giles: ch’i; EFEO: ts'i;
khi;
3.pronuntare/ pronunciation/ prononciation/ Aussprache: ki
4.traducere in lb. romana: R; translation into the English language: E: traduction dans la langue
française: F:; Übersetzung in die deutsche Sprache: G;