Tao - Izvorul omniprezent (holografic, delocalizat) al realitatii Tao - The Omnipresent ( holographic, delocalized) Source of Reality Tao - La source

omniprsente (holographique, dlocalise) de la Ralit Caracteristicile realitatii sursa [TAO] Lao Zi / Lao Tzu/ Lao Tseu Capitolul 4 d s zhng articol de Mirahorian

Introducere 1. Titlu /Title /Titre /Titel/ Ttulo /Titolo : Tao- Izvorul omniprezent al realitatii/ Tao - The Source of Reality / Tao - La Source de la Ralit 2. Variante antice /Ancient Versions/ Les versions antiques /Antiguo versiones /Alte Versionen/ Le antiche versioni 3. Traducerea capitolului 4 din Lao Tzu / Translation /Traduction/ bersetzung / Traduccin /Traduzione 3.1. Traducerea analitic (convergent) /Analytical (convergent) translation/ Traduction analytique (convergente)/ Analytische (konvergenten) bersetzung / Traduccin analtica (convergente) /Traduzione analitici (convergente)/ the left brain/cerebral hemisphere is

verbal linear and processes information in an analytical and sequential way Note / Notes/ Noten 3.2.Traducerea analogic (divergent) / Analogic (divergent) Translation/La traduction analogique (divergente)/ Analogisch (divergent)bersetzung/Traduccin analgica (divergente) /Traduzione analogico (divergente)/the right brain/right-hemisphere is analogic, nonlinear, creative, simultaneous and intuitive; Note / Notes/Noten 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, franais, espagnol , italien et en allemand / Versionen bersetzungen in Rumnischer Sprache, in Englisch, Franzsisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Espaola, en Rumano, Ingls, Francs, Italiano y Alemn /Traduzione versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco 5. Comentariu / Commentary / Commentaire /Kommentar /Comentario /Commento 6. Conexiuni / Connections / Connexions/ Verbindungen/ Conexiones/Connessioni 7. Dictionar / Dictionary/ Dictionnaire/ Wrterbuch /Diccionario/Dizionario 8. Bibliografie / Bibliography Bibliography/ Bibliographie/ Bibliografa/ Anexa 1 : Chapitre 4 Dao De Jing: le Principe

Introducere Ceea ce primeaza nu este sa construim un sistem de gandire, ci un model care sa ne ajute sa intelegem modalitatea de reconectare la realitatea sursa omniprezenta (Tao), descrisa in capitolul 7. Acest capitol se refera la Tao ca la o gaura neagra inversata ( Le Tao est comme une sorte de trou noir invers ), care in loc sa absoarba, creaza tot ce exista. In realitate este vorba despre acelasi vortex, care are atat un pol masculin, de iesire (Yang), cat si un pol feminin (Yin), de intrare - vedeti capitolul 6 despre: "Poarta de intrare in vortex / Poarta feminin a vortexului ( xun pn) . Conexiunea cu miscarea de iesire intrare evocata in capitolul 50 prin fraza: 50.1. "A te nate nseamn a iei din Tao; a muri nseamn a intra /a te rentoarce n Tao " [ vedeti : paragraful conexiuni ] se afla in legatura cu procesul de reconectare la realitatea sursa, care se petrece in mod ciclic, in fiecare zi , cu ocazia somnului (mica moarte): "A te trezi nseamn a iei din Tao; a dormi nseamn a intra /a te rentoarce n Tao". Daca tinem cont ca miscarea lui Tao, descrisa in capitolul 40 este ciclul, miscare inversa, feedback-ul, atunci ajungem la urmatoarea imagine, care descrie vortexul existential:

Capitolul 4. d s zhng 1. Titlu/Title /Titre /Titel/ Ttulo /Titolo: Tao- Izvorul omniprezent al realitatii/ Tao - The Source of Reality / Tao- La source de la Ralit Unii traducatori folosesc titlul w yun, care este tradus drept : fr izvor/ rdcin /origine ( care indica fapul ca Tao este necreat, ne-nascut. In opinia maestrilor taoisti expresia ( w yun : fara izvor) se refera la: "Izvorul lui Wu" (nonexistentei) / Source of Wu (Non-Existence), adica se refera la: "Izvorul realitatii sursa" ( care inseamna Tao si Nonexistenta: adica realitatea nemanifestata, sincronica, atemporala, omniprezenta, care nu apune niciodata). Iar cum nonexistenta este sursa existentei ( realitatii umbra sau proiectate) inseamna ca ajungem la titlul folosit pt acest capitol : Tao- Izvorul omniprezent al realitatii. Titlul chinezesc / Titlul lui Legge / Titlul lui Susuki / Titlul lui Goddard/ w yun /Fr izvor ( localizat )/ Tao fr izvor/ Fr origine Chinese Title/ Legge's Title / Susuki's Title/ Goddard's Title/ w yun /The Fountainless/ Sourceless Tao/ Without Origin Titluri date de ali traductori i comentatori : Izvor non-existent /Source Non-Existent (Wu Yuan) Wei Henry Insondabilul Tao / The Unfathomable Tao (Stan Rosenthal) Caracteristicile lui Tao / The Character of the Tao ( Shi Fu Hwang ) The Character and the Benefits of the Dao ( Lok Sang Ho)

Properties of Tao (Peter Merel ) Incomprehensibilitatea/ Incomprhensibilit / Inscrutability / Unergrndlichkeit (Hilmar Klaus) Natura lui Tao / La nature du Tao / The Nature of the Tao (Wing R. L )

2. Variante antice / Ancient Versions / Les versions antiques / Antiguo versiones / Alte Versionen/ Le antiche versioni 2.1. Textul in lb. chineza in versiunea lui Wang Pi Wang Bi ()(226 249 e.n): WB: 2.2. Text in versiunea lui Ho-shang Kung Heshang Gong ()(202-157 i.e.n.): HG: 2.3. Textul in lb. chineza in versiunea Fu Yi () (555 - 639 e.n.) FY: 2.4. Textul in versiunea Ma Wang Tui ( Mwngdu ) din anul 168 i.e.n.. MW A: MW B: 2.5. Textul in versiunea Kuo Tian ( Guodian) datat inainte de 300 i.e.n. Capitolul 4 nu exist in versiunea pe fii de bambus descoperit la Guodian / Chapter 4 is not present in the bamboo slips version discovered at Guodian/ Le chapitre 4 n'est pas prsent dans la version sur les fiches lamelles de bambou dcouvertes Guodian / Kapitel nicht vorhanden vedei semnificaia fiecrui caracter in dicionarul situat dup note Format audio : Videoclipul 1-10 Puteti asculta pronuntarea in lb. chineza (Capitolul 4 de la minutul: 2:06 la 2 :30) http://www.youtube.com/watch?feature=player_embedded&v=CuiVD_f3JZI 3. Traducere/ Translation /Traduction/ bersetzung / Traduccin /Traduzione 3.1. Traducerea analitic (convergent) /Analytical (convergent) translation/ Traduction analytique (convergente)/ Analytische (konvergenten) bersetzung / Traduccin analtica (convergente) /Traduzione analitici (convergente)/ the left brain/cerebral hemisphere is verbal linear and processes information in an analytical and sequential way a 01-04 Tao: Plintatea golului si cauza primordial /Tao: Empty Fullness and Prime Cause/Tao: Leere Flle und Urgrund 4.01. [], ,do chng/chng, r yng zh hu b yng Tao (este ca si) golul unui vas fr fund (conduct; vortex), dar in utilizare nu poate fi umplut Tao is (like) the emptiness of a bottomless vessel (pipe; vortex); and yet, in use it is never filled Das Tao: leer", und doch in seiner Verwendung, andererseits nicht zu fllen. vedei semnificaia fiecrui caracter in dicionarul situat dup note 4.02. [] , yun x Abis ( golul central dintr-un vortex), oh, Abysmal, oh, Abgrndig, ach, 4.03. [] s/sh wn w zh zng

ca si al tuturor lucrurilor stramos like all things' ancestor: wie der abertausend Wesen Urahn: b 04-07 Armonizarea / Harmonization/ Harmonisierung ( aceasta este zona pe care unii traducatori si comentatori o deplaseaza in capitolul 56) 4.04. [], cu q ru, [Tao ] atenueaz ascutimile lor [excesele]* It blunts their sharpness, Es mildert ihre Schrfe, 4.05. , ji/ji q fn, deznoada ale lor noduri untangles their knots, lst ihre Knoten, 4.06. , h/h/hu/hu q gung armonizeaza/inmoaie a lor stralucire softens their glare, harmonisiert ihren Glanz, 4.07. tng q chn se unifica/identifica cu al lor praf (lumea) unites itself with their world. vereint sich mit ihrer Welt. c 08-11 Vorspiel Maestrul celor dintai maestri celesti/ Heaven's Prelude / Des Himmels

4.08. zhn x Ascuns (invizibil, ecranat) ah Hidden, oh, Verborgen, ach, 4.09. s/sh hu cn dar pare /mereu (omni)prezent yet otherwise/ always (omni)present. doch andererseits gegenwrtig. 4.10. w b zh shi/shu zh z/zi, Eu nu stiu al cui copil este I don't know, whose child it is Ich wei nicht, wes Kind es ist 4.11. xing d zh xin El pare s fie anterior Suveranului Cerului[ instelat; imaginii primordiale] seemingly Heaven's prelude. anscheinend des Himmels Vorspiel. Note / Notes / Noten ( dupa traducerea divergenta ) vedei semnificaia fiecrui caracter in dicionarul situat dup note 4.1. [Tao este asemntor abisului unui vrtej nesfrit care rmne mereu plin orict s-ar cheltui ( orice ciclon sau vrtej este de fapt o conduct, avnd peretii alctuiti chiar din fluidul aflat n curgere)]; 4.3-4.7 ; Propozitiile 4.3-4.7 apar i n capitolul 56 [ dublarea frazei 3 in cap 56 (multi traducatori au omis-o plasand-o in cap 56 )] , dar cu o alta semnificatie: instructiuni practice n vederea centrrii experimentale n Tao [ sunt simulate caracteristicile lui Tao pentru a realiza acordarea i cuplajul rezonant cu acesta]. 4.4. "Nu exista arma mai ascutita decat vointa, nici macar sabiile Mo si Ye"
[ Zhuangzi: Capitolul 23. Geng Sang Chu ]

Mais comment le Tao pourrait-il mousser sa subtilit ou son acuit (Stanislas Julien)

Tao atenueaz tot ce este n exces; Tao tocete tot ce este ascutit; dei Tao este indivizibil el taie orice iese n evident; dei Tao este indivizibil el umple toate orificiile din univers; Tao nchide toate uile, elimin toate ntreruperile i stinge ori atenueaz asperittile ( fluctuatiile psiho-emotionale) 4.6. El armonizeaz orice lumin; El reunete i stinge orice lumin; strlucirea sa nu poate fi stins ; armonizeaz punctele de vedere; folosete perspectiva; se ntoarce acas la claritate, clarvedere- trecerea de la "a privi", la "a vedea " ] 4.7. El se identific i cu firele de praf pe care le tine mpreun [ Tao este pretutindeni , ca i lumea infinitezimal, i este omnipenetrant- nu poate fi oprit de nici un obstacol; Tao este liantul care unete toat lumea; se aeaz mpreun cu praful ] 4.8-9. In profunzimea ascuns, netulburat i etern Tao exist omniprezent [ holografic; imuabil; ntr-o uniune misterioas]. Ho-shang Kung ( Heshang Gong )(202-157 i.e.n.) spunea in comentariul sau ca: " Legea si Tao nu sunt vizibile dar implicarea lor este permanenta"/ "Law and Tao are themselves not visible." Heraclit observa omniprezenta Logosului ( programului informational) , care nu apune niciodata( noaptea nu se suspenda legile naturii), spre deosebire de realitatea manifestata tranzitorie ( in continua curgere sau trasformare). vedeti citatul despre realitatea sursa, "care nu apune", in comentariul capitolului 2 4.10. UN ALT MOD DE A AFIRMA CA TAO ESTE NENASCUT Unii considera ca expresia "eu nu stiu", din formularea lui Lao Tzu ( w b zh) este de tipul celei folosite de Socrate. Ei isi sustin aceasta ipotezaprn faptul ca aceasta expresie mai este intarita prin utilizarea termenilor de genul : hu (probabil, poate ca ), s/sh (apare ca; a parea a fi ) , xing ( pare ca, a semana cu). In comentarii vedem ca J. J. L. Duyvendak considera o eroare utilizarea termenului caracterului ( hu houo: poate ), care a inlocuit un alt caracter similar, care inseamna: intotdeauna, mereu, permanent, care apare insa intr-o veche inscriptie din dinastiaTang. Aceasta eroare este datorata programarii conceptuale, care comanda ceea ce percepem. (" credinta ca totul se schimba si nimic nu este permanent"). 4.11. In loc de "a parea", multi traducatori (J. J. L. Duyvendak , D.C. Lau, A. Waley, Ellen M. Chen) citesc xing drept imagine [Nota DM: : idee, idol, Cei ce traduc d ( imparat, suveran), drept Dumnezeu, nu au inteles ca Lao Tzu vrea sa spuna ca "Tao este necreat (nenascut), fiindca ceva care a aparut inaintea tuturor lucrurilor, nu poate fi fiul cuiva.Pentru Dumnezeu se foloseste termenul Shen (). In notele acestui capitol, Su Yan face o pledoarie pt a arata ca in ultima
propozitie Lao Tzu nu-l neaga pe Dumnezeu, care are alta notatie. ( vedeti lucrarea citata in Bibliografie). reprezentare, imagine, forma/ shape, figure, image, image of the mind: idea, representation, idol].

3.2.Traducerea analogic ( divergent) - oamenii nu au doar procesare analitica a informatiilor , in emisfera cerebrala stanga, ci si o procesare analogica, magica, in emisfera cerebrala dreapta / Analogic (divergent) Translation- the right brain/right-hemisphere is analogic, non-linear, creative, simultaneous and intuitive / La traduction analogique (divergente) / Analogisch (divergent) bersetzung /Traduccin analgica (divergente) /Traduzione analogico (divergente)/ 4.1. [], ,do chng/chng, r yng zh hu b yng Tao (este) gol [ ca un vas fr fund (conduct; vrtej)], dar in utilizare nu poate fi niciodat umplut ( epuizat )1. Tao is empty [ like a bottomless vessel (pipe; vortex)], but in use it is never filled ( exhausted ) Le Tao est vide [comme un rcipient sans fond ( conduite; vortex)] , mais dans l'usage ne peut jamais tre rempli (puis) 4.2-3. [] , [] yun x, s/sh wn w zh zng Abis fr fund ( insondabil ca si spatiul gol central dintr-un vortex), oh, pare (a fi ) strmosul (izvorul) tuturor lucrurilor din univers. A bottomless abyss (unfathomable as the central empty space of a vortex ) , seems (to be) ancestor of all things Un abme sans fond (insondable comme l'espace central vide d'un tourbillon), semble (tre) l'anctre de toutes choses

Eine bodenlose Abgrund ist er, wie der Ahn aller Dinge propozitiile 4.4-7 se afla si in capitolul 56 [ asa ca sunt omise de unii traducatori ] 4.4. [], cu q ru, [Tao ] atenueaz ascutimile lor [ duritatea, vointa, pasiunile, extremele, excesele, violenta; spiritul combativ, ceea ce-l separa de firesc si de simplitate] [Tao ] blunts (smoothes) their sharpness [ roughness, edges, passions, extremes, excesses; realizeaza calmul, impacarea ] [Tao ] mousse ce qui tranche [ ce qui est aigu; la duret, les passions, les extrmes, les excs; lesprit combatif; Il est paisible]. 4.5. , ji q fn, clarifie ce qui est confus ( ) [Tao ] deznoada nodurile ( tensiunile, conflictele legaturile sau atasarile existentei; elimin de confuzia, tulburarea, orbirea) [Tao ] untangles their knots ( releases their confusion; unties your tangles) [Tao ] dnoue leurs nuds ( le fil des existences; il limine la confusion, la ccit), 4.6. , h/h/hu/hu q gung [Tao ] armonizeaza/ tempereaza/ atenueaza a lor stralucire ( lumina; relativizeaza sau diminueaza gloria, onorurile, calitatile; virtutile , egoul) [Tao ] harmonizes ( softens; lessens; reduces) their radiance (alleviates your brightness, brilliance, glare, lustre) il harmonise / tempre / tamise /attnue leur brilliance ( lumire) [ fusionne leurs lumires; relativise ou harmonise () la gloire ou les honneurs ; fait jaillir la lumire; discerne ce qui est lumineux ] 4.7. tng q chn unifie ce qui est poussire ( ). se unifica cu cei mai mici atomi ( praful; lasa praful gandurilor sa se aseze; elimina tulburarea; accepta defectele ). unites itself with all dust (becomes one with your dust; calms its turmoil; settle your dust; lays blowing dust; unites all of creation with dust; becomes one with the dusty world; brings things together on the same track;follow along old wheel tracks. ) being one with the ordinary in the world; bring ourselves into agreement with the obscurity of others. Il unifie leurs poussires (ce qui se disperse; elle galise ses traces; laisse ta poussire se dposer; du rien, cre toute chose; sassimile () aux dfauts) 4.8-9. , zhn x s/sh hu cn Profund ascuns (invizibil, nevazut, ca ceva scufundat in adnc, nemiscat; neclintit, netulburat, fr atari), dar pare a exista pentru totdeauna mereu acelai [ fr schimbare; omniprezent; mereu prezent; etern prezent] Deeply concealed ( deeply hidden, still, without attachment), yet it seems somehow to exist forever always the same [ omnipresent; always present; eternally present] Invisible ( cach, profonde, sans attachement), ah, mais il semble exister , toujours le mme [ omniprsent; sans changement; toujours prsent, ternellement prsente] 4.10. w b zh shi/shu zh z, Eu nu stiu al cui fiu este I do not know whose son it is. Je ne sais pas de qui il est fils 4.11. xing d zh xin El pare s fie [ este imaginea imaterial] anterioar Suveranului Cerului[ i a fenomenelor primordiale ] It seems to be the substanceless image that preceded the Sovereign of Heaven [ and the primordial phenomena] mais il est l'image sans substance qui a prcd le Souverain Cleste[et les phnomnes primordiaux]

Note / Notes/Noten 4.1. ce vas nu poate fi umplul, daca nu unul spart, care are si o alta iesire , ca o conducta; amintiti-va de pedepsa umplerii cu apa a "butoiului danaidelor" 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, franais, espagnol , italien et en allemand / Versionen bersetzungen in Rumnischer Sprache, in Englisch, Franzsisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Espaola, en Rumano, Ingls, Francs, Italiano y Alemn /Traduzione versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco Vedeti in Bibliografie prescurtarile utilizate pt autori/See in Bibliography the abreviation fot the authors/ Fraza Fraza Fraza Fraza Fraza 1 2 3 4 5

Capitolul 4 are 11 propozitii si a fost impartit in 5 fraze

( ( ( ( ( propozitiile propozitiile propozitiile propozitiile propozitiile 1) Sentence 1 ( 1) 2-3 ) Sentence 2 ( 2-3) 4-7 ) Sentence 3 ( 4-7) 8-9 ) Sentence 1 ( 8-9) 10-11 ) Sentence 2 ( 10-11)

5. Comentariu / Commentary / Commentaire /Kommentar /Comentario /Commento

Capitolul 4 Fraza 1 ( alcatuita din propozitia 1) / Chapter 4 Sentence 1(1)

4.01. [], ,do chng/chng, r yng zh hu b yng Tao (este ca si) golul unui vas fr fund (conduct; vortex), dar in utilizare nu poate fi umplut Tao is (like) the emptiness of a bottomless vessel (pipe; vortex); and yet, in use it is never filled Das Tao: leer", und doch in seiner Verwendung, andererseits nicht zu fllen.
Ram Tao e gol (vid creator), dar actiunea sa e fara de sfarsit. Luca Dinu: Dao este gol ca un vas , dar folosit nu poate fi umplut ( vedeti lucrarea citata in Bibliografie). Su Yan: nu aduce nimic nou, ci doar o pledoarie, in note, ca in ultima propozitie Lao Tzu nu-l neaga pe Dumnezeu, care are alta notatie. ( vedeti lucrarea citata in Bibliografie). Ian Hin-Shun: Dao este vid, dar atunci cind actioneaza pare inepuizabil.

-: , .

Balfour, Frederic H. (1884): The TAO is full [q.d., exhaustless and complete]; yet in operation as though not self-elated. Beck The Way is infinite; its use is never exhausted.

Blackney The Way is a void, Used but never filled: Bynner Existence, by nothing bred, Breeds everything Byrn The Tao is like an empty container: it can never be emptied and can never be filled. Chalmers John (1868): Chan Wing-Tsit: Tao is empty (like a bowl). It may be used but its capacity is never exhausted Chang Chung-Yuan : Tao functions through its nothingness. And can not be conceived of as full of things. Chen Chao-Hsiu: The Tao is based on harmony between emptiness and abundance. Chen Ellen M.: Tao is a whirling emptiness (ch'ung), Yet (erh) in use (yung) is inexhaustible (ying). Cheng Lin:

Cheng Hong David Tao is empty, yet forever inexhaustible. Chou-Wing Chohan: The Tao, if you examine it, will always be empty and will never be full. Cleary The Way is unimpeded harmony; its potential may never be fully exploited.

Correa Nina : Dao is constantly being emptied, and its usefulness comes from the fact that it can never be completely filled. Crowley The Tao resembles the Emptiness of Space; to employ it, we must

avoid creating ganglia.

Derek Lin : The Tao is empty Utilize it, it is not filled up Duyvendak J. J.-L.: The Way is like an empty vessel which, in spite of being used, is never filled. La Voie est vide ; malgr son emploi elle ne se remplit jamais. [ vedeti note in Comentariu] Evola Julius :

Ganson C.: Tao is a vast immeasurable void. It can be used to infinity. Gia-Fu Feng: 4.1The Tao is an empty vessel; it is used, but never filled. Goddard Dwight and Henri Borel, (1919): The Tao appears to be emptiness but it is never exhausted. Gorn-Old Walter : Tao is without limitation; Hansen Guidance pours out but in using it, something is not filled. Henricks Robert G.: MWD: The Way is empty; Yet when you use it, you never need fill it again. Hilmar Klaus : The Tao: like empty, however, when one uses it, it is impossible to be filled. Hinton David: Way is empty. Use it: it never needs filling. Ho Lok Sang: The Way (Dao) is like water that simmers slowly, Perpetually emitting its energy without boiling over. Holly Roberts (2005): Huang Chichung: The Tao is the empty space of a vessel, Yet, when used, Never brims over. Huang Tao : Tao functions in empty harmony. When used, it remains full. Hwang Shi Fu: Lao Tze says, The Tao in the void state works on everything. It guards against fullness. Jiyu Ren: Tao is invisible, but its usefulness cannot be exhausted. Kari Hohne (2009): Kim Ha Poong: Kimura Yasuhiko Genku : Empty of all doctrines, The Tao is wisdom eternally inexhaustible.
Kiyoashi : The Tao is like a well: used but never used up. Kohn Livia (1993): The Tao is empty. Use it. It will never overflow Kunesh Tom : Atheism is an empty bowl: it cannot be filled neither does it need filling. Kwok Man-Ho , Palmer, Ramsay, (1993): The Tao pours out everything into life-It is a cornucopia that never runsdry. LaFargue Tao being Empty, it seems one who uses it will lack solidity.

Larre : L'Esprit du Val ne meurt point Evoque la femelle originelle. / L'esprit du Val Est jamais vivant On parle l de la Femelle Mystrieuse

Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): The way is empty, yet when used there is something that does not make it full. Lau, D.C. (1963): The way is empty, yet use will not drain it. Lauer Conradin Von : Le Tao est le vide, mais le vide est inpuisable. Legge : The Tao is (like) the emptiness of a vessel; and in our employment of

it we must be on our guard against all fullness. Li David H. : Direction is the hollow. Regardless of use, it is inexhaustible. Lin Paul J.: Tao is empty, used yet never filled. Liou Kia-hwai: Le Tao vide quon emploie Ne se remplit jamais./ Le Tao est comme un vase, que l'usage ne remplit jamais. Lindauer Tao, like an empty bowl Being used somehow lacks fullness. Lynn Richard John :
Mair Victor H. : Ma Kou : Le tao (la vrit, la voie, le sens) est vide Jamais lusage ne le Maclagan P. J. (1898-99): McCarroll Tolbert :

remplit. Mabry The Tao is like an empty pitcher, Poured from but never drained.

McDonald John H. : Tao is like an empty vessel that yet can be drawn from without ever needing to be filled. McDonald J. H. (1996): The Tao is like an empty container: it can never be emptied and can never be filled.
McIntyre, Stephen , (2009): Mears Isabella (1922): Tao is infinite. If we use It, we find It inexhaustible, Merel The Way is a limitless vessel; Used by the self, it is not filled by the

world; Tao is a depthless vessel; Used by the Self, it is not filled by the World;
Mitchell The Tao is like a well: used but never used up./Stephen Mitchell

traduction Benoit Labayle : Le Tao est tel un puits : sans cesse utilis mais jamais tari.
Muller The Tao is so vast that when you use it, something is always left. How deep it is! Ni Hua-Ching : The subtle Way of the universe appears to lack strength, yet

Nyssen Olivier : La voie est rince mais praticable. Il n'est peut-tre pas plein, Org Lee Sun Chen : Tao [in physical world] is like an empty vessel; Yet when

its power is inexhaustible.

comes to making use of it, its usefulness would go on and on as if it will never be exhausted. Parinetto Luciano : Pouvourville: Le Tao est vide mais il est inpuisable. Qixuan Liu: The Way is open for endless use And will never fill up. Red Pine The Tao is so empty those who use it never become full again

Roger T. Ames and David L. Hall : Way-making being empty, You make use of it But do not fill it up. Rosenthal S.: It is the nature of the Tao, that even though used continuously, it is replenished naturally, never being emptied, and never being over-filled, as is a goblet which spills its contents upon the ground. Stanislas Julien (1842): Le Tao est vide; si l'on en fait usage, il parat inpuisable. Suzuki D.T. & Paul Carus: 1. Reason is empty, but its use is inexhaustible. Ta-Kao Chu : Tao, when put in use for its hollowness, is not likely to be filled.

Tan Han Hiong: Tao is akin to an empty vessel. It is inexhaustible, as if the vessel can never be filled completely. Tran Cong Tien : The Way is like an empty bowl, which is never used up. Ursula K. Le Guin: The way is empty, used, but not used up.

Waley Arthur (1934): The Way is like an empty vessel , That yet may be drawn from, Without ever needing to be filled. Walker Tao is a whirling emptiness, yet when used it cannot be exhausted. Wayism The Tao is like a container: used but never used up.13 Wei Henry: Tao is hollow, yet its utility Seems unlikely to reach the limit. Wieger Le Principe foisonne et produit, mais sans se remplir./English text by

Derek Bryce(1999): 4.1 The Principle produces in abundance, but without filling itself up.

Wilhelm Richard: Der Sinn ist immer strmend. Aber er luft in seinem Wirken doch nie ber. El SENTIDO siempre est fluyendo. Pero cuando acta, jams se desborda./Richard

Wilhelm / tienne Perrot : Le Sens(Tao) s'coule sans cesse. Mais dans ses effets il ne dborde jamais. Wing R.L : " The Tao is empty and yet useful; Somehow it never fills up. World Infinity is an empty vessel enveloping all manifestations, yet it can never be filled. Wu John C. H.: The Tao is like an empty bowl. Which in being used can never be filled up.
Wu Yi : The Way appears empty; in use, it may not overflow. Yang Xiaolin: The DAO looks empty, but it can last forever. Yutang Lin : Tao is a hollow vessel, And its use is inexhaustible!

Zhang Z. Thomas : Tao is abstract, their applicability is inexhaustible. Zhengkun Gu : The Tao is invisibly empty, But its use is extremely plentiful. Zi-chang Tang : Dao is charged to produce these gases into orderly use. The eternal capacity will never overflow.

Capitolul 4 Fraza 2 ( propozitiile 2-3 ) Chapter 04 Sentence 2 ( 23)

4.02. [] , yun x Abis ( golul central dintr-un vortex), oh, Abysmal, oh, Abgrndig, ach, 4.03. [] s/sh wn w zh zng ca si al tuturor lucrurilor stramos like all things' ancestor: wie der abertausend Wesen Urahn:
Ram Este un abis de unde se poate vedea izvorul tuturor fiintelor lumii; Luca Dinu: o! cat de adanc, el pare stramosul celor zece mii de lucruri Su Yan: Ian Hin-Shun O, adinc al adincurilor! El pare stramosul tuturor lucrurilor.

-: , ! .

Balfour, Frederic H. (1884): In its origin it is as it were the Ancestor of All Things. Beck It is bottomless, like the fountainhead of all things. Blackney An abyss it is, From which all things come. Bynner Parent of the universe, Byrn Infinitely deep, it is the source of all things. Translator: T. Byrn (1997) http://www.stillness.com/tao/ttc_byrne.txt

Chalmers John (1868): Chan Wing-Tsit : It is bottomless, perhaps the ancestor of all things. Chang Chung-Yuan : Profound indeed, it is the model of all things. Chen Chao-Hsiu: It is the deep source of the myriad creatures. Chen Ellen M.: Fathomless (yuan), It seems to be the ancestor (tsung) of ten thousand beings. Cheng Hong David It is so far-reaching, the source for everything. Cheng Lin: Chou-Wing Chohan: In its infinite emptiness lies the source of all things,
Cleary It is as deep as the source of all things; Correa Nina: Bottomless! It began before any living cell. Crowley O Tao, how vast are you, the Abyss of Abysses, you Holy and Secret Father of all Fatherhood of Things! Derek Lin : So deep! It seems to be the source of all things Duyvendak J. J.-L.: How bottomless it is, like the progenitor of the ten thousand things! Quelle est insondable, comme laeule des dix mille tres ! [ vedeti note in Comentariu] Evola Julius :

Ganson C.: It is truly inexhaustible. Like nature, it appears to be the origin of everything. Gia-Fu Feng: 4.2 Oh, unfathomable source of ten thousand things! Goddard Dwight and Henri Borel, (1919): Oh, it is profound! It appears to have preceded everything. Gorn-Old Walter : its depth is the source of whatsoever is.
Hansen Whew! It's like the ancestor of the ten-thousand natural kinds.

Henricks Robert G.: MWD: Like an abyss! It seems to be the ancestor of the ten thousand things. Hilmar Klaus : Abysmally deep, it seems to be the prime cause of all beings. / How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! Hinton David : An abyss so deep it seems ancestor to the ten thousand things, Ho Lok Sang: It is like a deep, deep pool in the mountains, Unfathomable yet could well harbor the origin of all life forms. Holly Roberts (2005): Huang Chichung: How deep, Like the ten thousand things' progenitor! Huang Tao: For sure, this source is the very ancestor of the myriad things. Hwang Shi Fu: Its depth is unfathomable, as if it were the honored ancestor of all things. Jiyu Ren: It is so fathomless, like the ancestor of all things. Kari Hohne (2009): Kim Ha Poong:

Kimura Yasuhiko Genku : Fathomless for the mere intellect, The Tao is the law wherewith all things come into being.
Kiyoashi : It is like the eternal void: filled with infinite possibilities. Kohn Livia (1993): Abysmal it is The ancestor of all beings. Kunesh Tom : It is at the beginning of all human consciousness and is even the origin of theism. Kwok Man-Ho , Palmer, Ramsay, (1993): It is the deep source of everything- it is nothing, and yet in everything.

LaFargue Michael: An abyss, it seems something like the ancestor of the thousands of things. Larre : " La Porte de la Femelle originelle Evoque la Racine du Ciel Terre./ La Femelle Mystrieuse a une ouverture D'o sortent le Ciel et la Terre

Lau, D. C. & Sarah Allan (1982)( Ma Wang Tui Manuscripts): Deep, it is like the ancestor of the myriad creatures. Lau, D.C. (1963): Deep, it is like the ancestor of the myriad creatures. Lauer Conradin Von: C'est un abme vertigineux. Insondable. De lui sont sortis tous ceux qui vivent. Legge James: How deep and unfathomable it is, as if it were the Honoured

Ancestor of all things! Li David H. : So unfathomable, as if the source of all matters. Lin Paul J.: It is deep, like the forefather of all things. Liou Kia-hwai: Insondable comme un gouffre, Il parat tre lorigine de tous les tres./Il est pareil un gouffre, origine de toutes choses du monde.
Lindauer Such breadth! It seems to be a model for the 10000 things.

Lynn Richard John :

Mair Victor H. : Ma Kou Gouffre sans fond Il est lorigine (la racine ancestrale, yeh)

De la multitude des tres et des choses.

Mabry Infinitely deep, it is the source of all things. Maclagan P. J. (1898-99): McCarroll Tolbert : McDonald John H. : McDonald J. H. (1996): It's without bottom; the very breeder of all things in the world./

Infinitely deep, it is the source of all things.

McIntyre, Stephen , (2009): Mears Isabella (1922): Deep! It appears to be Ancestor of all things. Merel Whose entrance is the source of the World;??? Mitchell It is like the eternal void: filled with infinite possibilities./ Stephen Mitchell

traduction Benoit Labayle: Il est comme le vide ternel :empli dinfinies possibilits.
Muller It seems to be the ancestor of the myriad things. Ni Hua-Ching: Fathomless, it could be the origin of all things. Nyssen Olivier : l'abme qui ressemble l'anctre de milliers d'tres. Org Lee Sun Chen : The profundity [of Tao] is as fathomless as an abyss; It

appears [to me] to be the source of all and every thing and creature [in this world]. Parinetto Luciano : Pouvourville: Quel abme..Il apparat comme l'anctre des dix mille tres. Qixuan Liu: Like an endless valley Red Pine and so deep as if it were the ancestor of us all

Roger T. Ames and David L. Hall : So abysmally deep It seems the predecessor of everything that is happening. Rosenthal S. : The Tao therefore cannot be said to waste its charge, but constantly remains a source of nourishment for those who are not so full of self as to be unable to partake of it. Stanislas Julien (1842): qu'il est profond ! Il semble le patriarche de tous les tres. Suzuki D.T. & Paul Carus: In its profundity, verily, it resembleth the arch-father of the ten thousand things. Ta-Kao Chu: In its profundity it seems to be the origin of all things.

Tan Han Hiong: So deep and unfathomable, It must be from where all things come forth. Tran Cong Tien : Fathomless, it seems to be the origin of all things. Ursula K. Le Guin: Deep, yes! ancestral to the ten thousand things. Waley Arthur : It is bottomless; the very progenitor of all things in the world.
Walker Out of this mysterious well flows everything in existence.

Wayism It is like the eternal void; fountain of infinite possibilities.http://www.wayist.org/footnotes/_FN_437.htm14 Wei Henry : Profound indeed it is; It seems to be the fount of all things. Wieger Gouffre vide, il parat tre (il est) lanctre (lorigine) de tous les tres./ 4.2 Empty abyss, it seems to be (is) the ancestor (origin) of all beings.

Wilhelm Richard : Ein Abgrund ist er, wie der Ahn aller Dinge. /Es un abismo, como el origen de las cosas. Richard Wilhelm / tienne Perrot : C'est un gouffre sans fond, il parat tre l'anctre de

toutes choses. Wing R.L : So profound! It resembles the source of All Things.

World It is the potential of all things tangible and intangible. Wu John C. H.: Fathomless, it seems to be the origin of all things. Wu Yi : Fathomless, it seems to be the ancestor of all things. Yang Xiaolin: It is so deep, it can be the ancestor of everything. Yutang Lin : Fathomless! Like the fountain head of all things,

Zhang Z. Thomas : Abyss appears to be the origin of everything. Zhengkun Gu: It is profound like the originator of all things. Zi-chang Tang : Profoundly! It is the ancestor of All Things!

Fraza 3 ( propozitiile 4-7 )

dublarea frazei din cap 56 (multi traducatori au plasat-o in cap 56 ):

Chapter 04 Sentence 3 ( 4-7)

4.04. [], cu q ru, [Tao ] atenueaz ascutimile lor [excesele]* It blunts their sharpness, Es mildert ihre Schrfe, 4.05. , ji/ji q fn, deznoada ale lor noduri untangles their knots, lst ihre Knoten, 4.06. , h/h/hu/hu q gung armonizeaza/inmoaie a lor stralucire softens their glare, harmonisiert ihren Glanz, 4.07. tng q chn se unifica/identifica cu al lor praf (lumea) unites itself with their world. vereint sich mit ihrer Welt.
Ram Isi imblanzeste duritatea, se desface din haos, isi tempereaza stralucirea, se identifica celor mai mici atomi. Luca Dinu: Tocind ascutimile, desfacand toate nodurile, armonizand stralucirile, unindu-se cu tarana Su Yan: Ian Hin-Shun : Daca ii vom tesi puterea de patrundere, daca ii vom ordona

haosul, daca ii vom micsora stralucirea, daca-l vom asemui cu un fir de praf, -: , , , ,

Balfour, Frederic H. (1884): It chastens asperity; it unravels confusion; it moderates the radiance [proceeding from those in whom TAO is embodiedsee Chuang Tzu, Chapter XXIII: Kengsang Ch'u ]; and it identifies itself with the sordid ones of the earth [the "dust" or common peoplesee Mencius, Book V, chap. 1, sec. 3; q.d., it enables a man to associate with the base without being defiled]. Nota DM: nu exista arma mai ascutita decat vointa, nici macar sabiile Mo si Ye [Zhuangzi: Capitolul 23. Geng Sang Chu] Beck It smoothes its roughness; it unties its tangles. It softens its light; it calms its turmoil.

Blackney It blunts sharpness, Resolves tangles; It tempers light, Subdues turmoil.

Bynner It smooths rough edges, Unties hard knots, Tempers the sharp sun, Lays blowing dust, Byrn It dulls the sharp, unties the knotted, shades the lighted, and unites all of creation with dust. Translator: T. Byrn (1997) http://www.stillness.com/tao/ttc_byrne.txt becomes one with the dusty world. Chang Chung-Yuan : Dulling its sharpness, Releasing its entanglements,

Chalmers John (1868): Chan Wing-Tsit : It blunts its sharpness. It unties its tangles. It softens its light. It Tempering its light, and Unifying with the earth, Chen Chao-Hsiu: It softens their sharpness. It releases their confusion. It lessens their lustre. It merges with their dust. Chen Ellen M.: It blunts the sharp, Unties the entangled, Harmonizes the bright, Mixes the dust. Cheng Hong David Blunting sharpnesses, resolving conflicts, softening lights. It thus harmonizes the dusty world. Cheng Lin: Chou-Wing Chohan: Make all the weapons blunt, Cut everything that is tangled, Make everything that is shiny dull, Mix with anything that is as humble as dust, And this is called absolute equality. ( apare in capitolul 57 in loc de 56)

Cleary it blunts the edges, resolves the complications, harmonizes the light, assimilates to the world. Correa Nina: It smoothes down the sharp edges. It unties what is tangled. It softens the harsh glare. It settles the dust. --It makes all the pieces of daily life in this world fit together. Crowley Let us make our sharpness blunt; let us loosen our complexes; let us tone down our brightness to the general obscurity. Derek Lin : It blunts the sharpness; Unravels the knots; Dims the glare; Mixes the dusts Duyvendak J. J.-L.: In chapte 56: He stops his apertures, he closes his doors. "He blunts his sharpness, he unravels tangles, he dims brightness, he levels tracks. This is called the mystic equality/[ddoublement dun passage du chapitre LVI]: Elle mousse ce qui est aigu, elle dbrouille ce qui est emml, elle tamise ce qui est lumineux, elle galise ses traces Evola Julius :

Ganson C.: In it, conflicts (sharp edges) are satisfied (rounded). Differences (tangles) are resolved (untied). Observations (light) are clarified (tempered). Disturbances (turmoil) are quieted (submerged). Gia-Fu Feng: 4.3 Blunt the sharpness, Untangle the knot, Soften the glare, Merge with dust. Goddard Dwight and Henri Borel, (1919): It dulls its own sharpness, unravels its own fetters, softens its own brightness, identifies itself with its own dust. Gorn-Old Walter: It makes sharp things round, it brings order out of chaos, it obscures the brilliant, Henricks Robert G.: MWD: If files down sharp edges; Unties the tangles; Softens the glare; And settles the dust. Hilmar Klaus : It smoothes their sharpness, unties their knots and harmonizes/alleviates their radiance and it becomes one with your dust ( in being one with the ordinary in the world)./ We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. Hinton David: it blunts edges, loosens tangles, softens glare, mingles dust. Ho Lok Sang: It can blunt sharp angles, Resolve disputes, Soften light that otherwise dazzles, Re-establish concordance where there is discord. Holly Roberts (2005): Huang Chichung: It files its sharpness, Unravels its entanglements, Softens its brightness, And mingles with the dust. Huang Tao : Blunting the sharp edges, Unraveling the tangles, Husbanding into the light, Being as ordinary as the dust.

Hansen 'Dull' its 'sharp', 'untie' its 'tie', 'blend' its 'bright', 'together' its 'diffused particles'.

Hwang Shi Fu: It blunts the sharp points, sets in order the tangles, tempers the light, and agrees with the obscurity of others. Jiyu Ren: It covers its cutting edge, It transcends entanglement, It contains its light, It mixes with its dust. Kari Hohne (2009): Kim Ha Poong: Kimura Yasuhiko Genku: It blunts the edges of the intellect, Untangles the knots of the mind,

Kiyoashi : Close your mouth, block off your senses, blunt your sharpness, untie your knots, soften your glare, settle your dust. (in chapter 56 ) Kohn Livia (1993): Blunting blades, Opening knots, Joining light, Merging with dust. Kunesh Tom : Soften the sharpness stop the debate dissolve the confusion reduce the glare become like dust. Kwok Man-Ho , Palmer, Ramsay, (1993): It smooths round sharpness and untangles the knots. It glows like the lamp that draws the moth... LaFargue Michael : It dampens the passion it unties the tangles it makes Larre : Qui coule filet sans fin. Dont on use sans qu'il s'puise. (Pre Claude Larre) Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): Blunt the sharpness; Untangle the knots; Soften the glare; Follow along old wheel tracks. Lau, D.C. (1963): Blunt the sharpness; Untangle the knots; Soften the glare; Let your wheels move only along old ruts. Lauer Conradin Von: Eternellement, il mousse ce qui est aigu, dnoue le fil des existences, fait jaillir la lumire. Du rien, cre toute chose. Legge James: We should blunt our sharp points, and unravel the

the flashing things harmonious it makes the dust merge together.

complications of things; we should atemper our brightness, and bring ourselves into agreement with the obscurity of others. Li David H. : blunt sharpness, resolve conflicts; harmonize brightness, mingle with dust. This is the Profoundest Assimilation. (in chapter 56) Lin Paul J.: It dulls sharpness, and sorts tangles, Blends with the light, becoming one with the dust. Liou Kia-hwai:. Il mousse leurs tranchants, Il dnoue leurs cheveaux, Il fusionne leurs lumires, Il unifie leurs poussires./Il mousse tout tranchant, Il dnoue tout cheveau, Il fusionne toutes lumires, Il unifie toutes poussires,
Lindauer Blunting what is sharp Untying what is tangled Harmonizing what is bright Being together with the dusty earth. Lynn Richard John : Mair Victor H. : Ma Kou Il mousse ce qui tranche. Dmle les nuds. Discerne dans la lumire. Assemble ce qui, poussire, se disperse. Mabry It blunts the sharp, Unties the knotted, Shades the bright, Unites with all dust. Maclagan P. J. (1898-99): McCarroll Tolbert : McDonald John H.: In it all sharpness is blunted, all tangles untied, all glare tempered, all turmoil smoothed. McDonald J. H. (1996): It dulls the sharp, unties the knotted, shades the

lighted, and unites all of creation with dust.

McIntyre, Stephen , (2009):

Mears

Isabella (1922): It rounds our angles. It unravels our difficulties. It harmonizes our Light. It brings our atoms into Unity. Merel It cannot be cut, knotted, dimmed or stilled; Mitchell (from chapter 56): blunt your sharpness, untie your knots, soften your glare, settle your dust./ mousse ton tranchant, dlie tes noeuds, adoucis ton regard, laisse ta poussire se dposer. Muller It blunts sharpness Untangles knots Softens the glare Unifies with the mundane.

Ni Hua-Ching: It has no sharpness, yet it rounds off all sharp edges. It has no form, yet it unties all tangles. It has no glare, yet it merges all lights. It harmonizes all things and unites them as one integral whole. Nyssen Olivier : Pousser sa pointe, dlivrer sa confusion, adoucie sa lumire, uni sa
poussire. Org Lee Sun Chen: [Equilibrium is maintained by followers of Tao in the

following fashion:] It rounds off [hurtful] sharp [edges]; It unties the entangled (disputes); It tampers the [disturbing blazing] light; It coalesces with the earthy. Parinetto Luciano : Pouvourville: il mousse son activit, dnoue ses voiles, harmonie sa splendeur, s'unit sa poussire; Qixuan Liu: It blunts the sharpness, Dissolves the currents, Softens the intense light, Assimilates all substances.

Red Pine dulling our edges untying our tangles softening our light merging our dust Roger T. Ames and David L. Hall : It blunts the sharp edges And untangles the knots; It softens the glare And brings things together on the same track. Rosenthal S.: When tempered beyond its natural state, the finest blade will lose its edge. Even the hardest tempered sword, against water, is of no avail, and will shatter if struck against a rock. When untangled by a cutting edge, the cord in little pieces lies, and is of little use. Just as the finest swordsmith tempers the finest blade with his experience, so the sage, with wisdom, tempers intellect. With patience, tangled cord may be undone, and problems which seem insoluble, resolved. Stanislas Julien (1842): Il mousse sa subtilit, il se dgage de tous liens, il tempre sa splendeur, il s'assimile la poussire. Suzuki D.T. & Paul Carus: 2. "It will blunt its own sharpness, Will its tangles adjust; It will dim its own radiance And be one with its dust." Ta-Kao This (the origin) seems ever to endure. In use it can never be exhausted.

Tan Han Hiong: Tao blunts its own sharpness, Simplifies its own complexity, Attenuates its own brilliance, And mingles with the dirt. Tran Cong Tien : It blunts all sharp edges; it unties all tangles; it harmonizes all lights; it unites the worldly dusts. Ursula K. Le Guin: Blunting edge, loosing bond, dimming light, the way is the dust of the way. Waley Arthur : In it all sharpness is blunted, All tangles untied, All glare tempered,
All dust soothed. Walker Blunting sharp edges, Untangling knots, Softening the glare, It evolves us all and makes the whole world one.

Wei Henry: It blunts the sharp; It unravels the tangled; It harmonizes with the light; It mingles with the dust.

Wayism It blunts the sharp and unravels the tangled; harmonises with the light; mingles with the dust.15 Wieger Il est paisible, simple, modeste, amiable./ 4.3 It is peaceful, simple,

modest, amiable.

Wilhelm Richard : Er mildert ihre Schrfe. Er lst ihre Wirrsale. Er migt ihren Glanz. Er vereinigt sich mit ihrem Staub. / Desenreda las confusiones. Suaviza las aristas. Modera el brillo. Se une con el polvo../ Richard Wilhelm / tienne Perrot : Il

mousse leur tranchant. Il dmle leurs noeuds. Il tempre leur clat. Il s'unit leur poussire. Wing R.L : It blunts the sharpness, Unties the tangles, And harmonizes the brightness. It identifies with the ways of the world.

World It blunts the sharp and hones the blunt, unravels knots and binds all things, dulls the glare and shines the mundane, manifests the dust and clears the air. Wu John C. H.: It blunts all sharp edges, It unties all tangles, It harmonizes all lights, It unites the world into one whole. Wu Yi : It blunts its own sharpness, unties its own tangles, tempers its own brightness, unites itself with dust. Yang Xiaolin: It dulls its sharpness, unties itself from the outside world,

Dims its brightness, and makes itself like dust. Yutang Lin: Its sharp edges rounded off, Its tangles untied, Its light tempered, Its turmoil submerged,

Zhang Z. Thomas : Smoothening sharp edges; Resolving conflicts; Harmonizing glares; Blending into the earth. Zhengkun Gu: It shows no sharpness, stays away from entanglements, glows with veiled radiance, mingles with dust. Zi-chang Tang : It blunts all sharpness; it settles all disputes; it harmonizes all lights and it unites all lands.

Fraza 4 ( propozitiile 819 ) Sentence 4 ( 8-9)

Capitolul 4 Fraza 4 ( alcatuita din propozitiile 8-9) / Chapter 4 Sentence 4 (8-9)

c 08-11 Vorspiel Maestrul celor dintai maestri celesti/ Heaven's Prelude / Des Himmels

4.08. zhn x Ascuns, ah Hidden, oh, Verborgen, ach, 4.09. s/sh hu cn ca si (omni)prezent yet otherwise present. doch andererseits gegenwrtig.
Ram O, ce neprihanire! Fiintarea sa e vesnica! Luca Dinu: o! cat de ascuns , el nici nu pare a exista Su Yan: Ian Hin-Shun :el va aparea ca existind in mod limpede.

-: .

Balfour, Frederic H. (1884): Pellucid [as a spreading ocean] it yet has the semblance of permanence. Beck Deep and still, ever present. Blackney A deep pool it is, Never to run dry! Bynner Its image in the wellspring never fails. Byrn It is hidden but always present. Translator: T. Byrn (1997) http://www.stillness.com/tao/ttc_byrne.txt

Chalmers John (1868): Chan Wing-Tsit : Deep and still, it appears to exist forever. Chang Chung-Yuan : Clearly, indeed, it remains. Chen Chao-Hsiu: The Tao is so clear and so transparent that, it is nearly invisible, nearly formless; Chen Ellen M.: Dark (chan), It seems perhaps to exist (ts'un). Cheng Hong David So deep and profound, It has forever existed. Cheng Lin: Chou-Wing Chohan: It will remain in its depths forever.

Cleary Profoundly still, it seems to be there: Correa Nina: Unfathomable! It had a beginning or perhaps it has always existed. Crowley Oh Dao, how still you are, how pure, continuous One beyond Heaven! Derek Lin : So indistinct! It seems to exist Duyvendak J. J.-L.: How deep it is, as if it will last forever!/ Quelle est profonde, comme demeurant toujours ! Evola Julius :

Ganson C.: It is like a deep dark pool. Gia-Fu Feng: 4.4 Oh, hidden deep but ever present! I do not know from whence it comes. Goddard Dwight and Henri Borel, (1919): Oh, it is tranquil! It appears infinite; Gorn-Old Walter: it is wholly without attachment.
Hansen Ooo! It's like it partly endures.

Henricks Robert G.: MWD: Submerged! It seems perhaps to exist. Hilmar Klaus : Deeply concealed, yet it seems to be real. /How pure and still the Dao is, as if it would ever so continue! Hinton David: A clarity so clear it only seems real, Ho Lok Sang: Unfathomable, who would know its existence? Holly Roberts (2005): Huang Chichung: How transparent, As if existing! Huang Tao : Ah! Limpid, it seems to exist forever. Hwang Shi Fu: How pure and still the Tao is, as if it would ever stand. Jiyu Ren: It has no form or image, but actually it exists. Kari Hohne (2009): Kim Ha Poong: Kimura Yasuhiko Genku: Softens the glare of thinking, And settles the dust of thought.

Kiyoashi : It is hidden but always present. Kohn Livia (1993): Profound it is Like something eternal. Kunesh Tom : Like a spring-fed pool in a quiet forest it has no bottom no beginning no end. Kwok Man-Ho , Palmer, Ramsay, (1993): Tao exists, Tao is LaFargue Michael : Deep, it is perhaps like an enduring something. Larre : Qui coule filet sans fin. Dont on use sans qu'il s'puise. (Pre Claude Larre) Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): Darkly visible, it only seems as if it were there. Lau, D.C. (1963): Darkly visible, it only seems as if it were there. Lauer Conradin Von: Sa puret est indicible. Il n'a pas de commencement. Il est. Legge James: How pure and still the Tao is, as if it would ever so continue!

Li David H. : So deep, as if it exists. Lin Paul J.: So serene, as if it hardly existed. Liou Kia-hwai:. Profond, il parat durer toujours./ Il semble trs profond, il parait durer toujours.
Lindauer Such depth! It seems to somehow exist.

Lynn Richard John :

Mair Victor H. : Ma Kou Dune profondeur invisible Il est l Mabry Dimly seen, yet eternally present, Maclagan P. J. (1898-99): Continuously it is as if surviving; in its use there is no exertion. McCarroll Tolbert : McDonald John H.: It's like a deep pool that never dries. McDonald J. H. (1996): It is hidden but always present. McIntyre, Stephen , (2009): Mears Isabella (1922): Pure! It appears to be everlasting in principle. Merel Its depths are hidden, ubiquitous and eternal; Mitchell It is hidden but always present./ Stephen Mitchell traduction Benoit

Labayle: Il est cach mais toujours prsent.

Muller It is so full! It seems to have remainder. Ni Hua-Ching: It seems so obscure, yet it is the Ultimate Clarity. Nyssen Olivier : Une profondeur qui ressemble peut-tre un entrept. Org Lee Sun Chen: [Tao] is so unfathomable [laying beneath the phenomenon]

that in all likelihood it exists! Parinetto Luciano : Pouvourville: Oh! Qu'il est pur. Il semble subsister de toute ternit. Qixuan Liu: Is it being or non-being?

Red Pine and so clear as if it were present Roger T. Ames and David L. Hall : So cavernously deep It only seems to persist. Rosenthal S.: With wise administrators, all can exist in unity, each with the other, because no man need feel that he exists, only as the shadow of his brilliant brother. Stanislas Julien (1842): qu'il est pur ! Il semble subsister ternellement. Suzuki D.T. & Paul Carus: 3. Oh, how calm it seems to remain! Ta-Kao In its depth it seems ever to remain.

Tan Han Hiong: Vast and profound, it appears that it could go on forever. Tran Cong Tien : Hidden in the deeps, yet it seems to exist forever. Ursula K. Le Guin: Quiet, yes, and likely to endure. Waley Arthur : It is like a deep pool that never dries.
Walker Something is there, hidden and deep!

Wei Henry: Calm like a deep pool it seems to remain.

Wayism It is hidden but always present, calm like a deep pool. Wieger Se rpandant flots, il parat rester (il reste) toujours le mme./ 4.4 Wilhelm Richard : Tief ist er und doch wie wirklich./ Es profundo, y aun as, parece real../Richard Wilhelm / tienne Perrot : Il est profond et semble pourtant rel,

Spilling itself out in waves, it seems to remain (it remains) always the same. Wing R.L : So deep! It resembles a certain existence.

World It is the essence of all things. No one can comprehend its origin. Wu John C. H.: Hidden in the deeps, Yet it seems to exist forever. Wu Yi : Deep but clear, it seems to exist and not to exist. Yang Xiaolin: It is so elusive, yet seems present. Yutang Lin: Yet dark like deep water it seems to remain.

Zhang Z. Thomas : Deepness appears to be where the intangible exists. Zhengkun Gu: It is formless and invisible, but indeed exists. Zi-chang Tang : The clear mind will be constantly receptive.

Fraza 5 ( propozitiile 10-11 )

Sentence 5 ( 10-11)

Capitolul 4 Fraza 5 ( alcatuita din propozitiile 10-11) / Chapter 4 Sentence 5 (10-11)

4.10. w b zh shi/shu zh z/zi, Eu nu stiu al cui copil este I don't know, whose child it is Ich wei nicht, wes Kind es ist 4.11. xing d zh xin El pare s fie anterior Suveranului Cerului[ instelat; imaginii primordiale] seemingly Heaven's prelude. anscheinend des Himmels Vorspiel.
Ram Nu stiu al cui Fiu ar putea sa fie. El este mai dintr-inceput decat insusi Domnul Cerurilor. Luca Dinu: Al cui fiu este nu stiu, insa pare a fi dinainte de zei Su Yan: Ian Hin-Shun : Eu nu stiu cine i-a dat nastere. El este premergator stramosului

fenomenelor(1). -: , , [ , ] .

Balfour, Frederic H. (1884): I know not whose offspring it is. Its existed before God was [Nota DM: : idee, idol, reprezentare, imagine, forma/ shape, figure, image, image of the mind: idea, representation, idol]. Beck I do not know its source. It seems to have existed before the Lord. Blackney Whose offspring it may be I do not know: It is like a preface to God. Bynner But how was it conceived? - this image Of no other sire. Byrn I don't know who gave birth to it. It is older than the concept of God. Translator: T. Byrn (1997) http://www.stillness.com/tao/ttc_byrne.txt

Chalmers John (1868): Chan Wing-Tsit : I do not know whose son it is. It seems to have existed before the
Lord. Chang Chung-Yuan : I do not know who created it, But it is likely that it

existed prior to God. Chen Chao-Hsiu: no one can know its origin, for it came before all creation. Chen Ellen M.: I do not know whose child it is, It is an image (hsiang) of what precedes God (Ti). Cheng Hong David I do not now whose child it is, It has existed before the notion of God Cheng Lin: Chou-Wing Chohan: I don't know whose seed it is, But it looks like the predecessor of the universe itself.
Cleary I don't know whose child it is, before the creation of images.

Correa Nina: My intellect doesn't understand whose child it could be. It seems to have preceded the first concept of existence. Crowley This Tao has no Father: it is beyond all other conceptions, higher than the highest. Derek Lin : I do not know whose offspring it is Its image is the predecessor of God Duyvendak J. J.-L.: Generated by I know not what, it is the Image of what was before the "Emperors"/ Engendre par je ne sais qui, elle est limage de ce qui fut avant les Empereurs . Evola Julius :

Ganson C.: I do not know its source. It is like a prelude to nature, a preface to God. Gia-Fu Feng: 4.5 It is the forefather of the gods. Goddard Dwight and Henri Borel, (1919): I do not know from what it proceeds. It even appears to be antecedent to the Lord. Gorn-Old Walter: I do not know who gave it birth; it is more ancient than God.
Hansen I don't know whose son it is. It is before the emperor of signs!

Henricks Robert G.: MWD: We don't know whose child it is; It seems to have [even] preceded the Lord. Hilmar Klaus : I dont know anything about its origin, evidently it was Heaven's prelude. I do not know whose son it is. It might appear to have been before God. Hinton David: whose child could it be? Apparently it precedes gods and creators. Ho Lok Sang: Today I know of no child of anyone Who resembles our ancient forefathers. (Who followed the Dao). Holly Roberts (2005): Huang Chichung: I do not know whose son it was; Seemed to precede the Emperor. Huang Tao : I do not know whose son it is, This who is exceeding the Heavenly Emperor. Hwang Shi Fu: I do not know its origin, and it seems to have existed before the coming of all gods. Jiyu Ren: I don't know where it was born of, (I only know) it appeared before the Lord. Kari Hohne (2009): Kim Ha Poong: Kimura Yasuhiko Genku: Transparent yet invisible, The Tao exists like deep pellucid water. Its origin is unknown, For it existed before Heaven and Earth.
Kiyoashi : I don't know who gave birth to it. It is older than God. Kohn Livia (1993): I do not know. Whose child is it? Its appearance precedes the gods. Kunesh Tom : Is atheism born from theism? No one knows. But it is the natural state of all being. Kwok Man-Ho , Palmer, Ramsay, (1993): but where It came from I do not know. It has been shaping things from beforethe First Being, from the before the Beginning of Time. LaFargue Michael : I don't know of anything whose offspring it might be - it

Larre : (Pre Claude Larre) Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): I know not whose son it is. It images the forefather of God. Lau, D.C. (1963): I know not whose son it is. It images the forefather of God. Lauer Conradin Von: Nul ne l'a engendr. Il tait dj l quand naquit le matre du ciel. Legge James: I do not know whose son it is. It might appear to have been

appears to precede God.

before God. Li David H. : I do not know whose offspring Direction is; it precedes kings. Lin Paul J.: I do not know whose son it is. It seems to have preceded God. Liou Kia-hwai:. Je ne sais de qui il est le fils : Il parat tre laeul des dieux./ Fils d'un je ne sais qui il doit tre l'aeul des dieux.
Lindauer I have no knowledge whose child it is It appears to precede the emperors.

Lynn Richard John :

Mair Victor H. : Ma Kou Enfant de linconnu Anctre des dieux. Mabry I do not know who gave birth to it, It is older than any conception of God. Maclagan P. J. (1898-99):

McCarroll Tolbert : McDonald John H.: Was it too the child of something else? We can hardly tell. A substanceless image of all things seemed to exist before the progenitor that we hardly know of. McDonald J. H. (1996): I don't know who gave birth to it. It is older than the

concept of God.

McIntyre, Stephen , (2009): Mears Isabella (1922): I do not know whose Son It is, It existed before God was manifest in Form. Merel I don't know where it came from; It came before Nature. Mitchell I don't know who gave birth to it. It is older than God../ Stephen Mitchell

traduction Benoit Labayle: Je ne sais qui lui a donn naissance. Il est plus ancien que Dieu.

Muller It is the child of I-don't-know-who. And prior to the primeval Lord-onhigh. Ni Hua-Ching: Whose offspring it is can never be known. It is that which Nyssen Olivier : Je ne sais de qui est l'enfant, il ressemble au premier des dieux. Org Lee Sun Chen: I do not know whose offspring it is; But I know that it

existed before any divinity.

existed prior to, as well as surpassed, the [Five] Phenomenon Gods [who were worshipped as heavenly governors of changing of seasons]. Parinetto Luciano : Pouvourville: Je ne sais de qui il pourrait tre le fils; il parat antrieur au Souverain du Ciel; Qixuan Liu: I don't know which son takes after which father.

Red Pine I wonder whose child it is it seems it was here before the Ti Roger T. Ames and David L. Hall : I do not know whose progeny it is; It prefigures the ancestral gods. Rosenthal S.: Through conduct not contrived for gain, awareness of the Tao may be maintained. This is how its mysteries may be found. Stanislas Julien (1842): J'ignore de qui il est fils; il semble avoir prcd le matre du ciel. Suzuki D.T. & Paul Carus: I know not whose son it is. Apparently even the Lord it precedes. Ta-Kao I do not know whose offspring it is; But it looks like the predecessor of Nature.

Tan Han Hiong: I do not know whose progeny it is. It was there before the existence of the creator. Tran Cong Tien : I do not know whose child it is; it seems to be the common ancestor of all, the father of things. Ursula K. Le Guin: Whose child? born before the gods. Waley Arthur : Was it too the child of something else?
We cannot tell. But as a substanceless image it existed before the Ancestor. Walker But I do not know whose child it is - It came even before God.

Wei Henry: I do not know whose son it is. It apparently antecedes the Creator.

Wayism I don't know who gave birth to it. It is older than our understanding of God. Wieger Je ne sais pas de qui il est le fils (do il procde). Il parat avoir t

(il fut) avant le Souverain. / 4.5 I do not know of whom it is the son (where it comes from). It seems to have been (it was) before the Sovereign.
Wilhelm Richard : Ich wei nicht, wessen Sohn er ist. Er scheint frher zu sein als Gott../ No s de quien es hijo. Parece anterior a Dios./Richard Wilhelm / tienne Perrot : Fils de qui, je ne sais. Il parat tre antrieur

Dieu. Wing R.L : I do not know whose offspring it is, This Image in front of the source.

World It is older than the concept of God. Wu John C. H.: I do not know whose child it is; It seems to be the common ancestor of all, the father of things. Wu Yi : I do not know whose son it is. It symbolizes that which precedes the Creator. Yang Xiaolin: I do not know its origin; It should exist before the God that

people worship. Yutang Lin: I do not know whose Son it it, An image of what existed before God. Zhang Z. Thomas : I do not know from where the theory comes, it appears to come from our late ancestors.

Zhengkun Gu: I do not know where it comes, It seems to have appeared

before the existence of God. Zi-chang Tang : We do not know whose descent it is. It existed before all phenomena and all lives. 5. Comentariu / Commentary / Commentaire / Kommentar/ Comentario/Commento vedeti imaginea din introducere Termenul 4.4 din dictionar are adaugata o nota in rosu: yng yong4 yung yong R: utilizare, nevoie; utilizabil, util, utilitate; avantaje; beneficii, a utiliza, a aplica, a face; a folosi; a pune n aciune (funciune); a funciona; a opera; funcie; uz; folos; folositor ( a face uz de: ); mijloace; a face /recruta/angaja (funcionar; servitor); a consuma, a cheltui; cheltuieli; a goli; a umple ; ( chiar daca azi toata lumea observa doar consumul, golirea, trebuie sesizat ca orice utilizare, actiune sau activitate goleste ceva si umple altceva- golesti farfuria, dar umpli stomacul; orientarea catre o economie de consum, in care nu se mai fac lucruri trainice, a insemnat o crestere fara precedent a muntelui de lucruri aruncate, o umplere a gropilor de gunoi; fara reciclare vom fi ingropati in gunoaie); Ellen M. Chen comenteaza ca si Dumnezeu este inradacinat in Tao: "Tao is not the Kantian ideal of reason nor an empty concept. It is the fruit of an act of imagination () in an effort to capture this prior as the dynamic creativity whose effects are all the beings that ever come to be. God (Ti, ) the greatest and most powerful being, is not the source of all. God is rooted in Tao whose existence is in question." 5.2. Concluzii si comentarii ale altor traduceri In Anexa 1 se afla o analiza ampla, care foloseste traducerile existente in lb. franceza Lon Wieger, 1913 ( vedeti lucrarea citata in Bibliografie ). Le Principe foisonne et produit, mais sans se remplir. Gouffre vide, il parat tre (il est) lanctre (lorigine) de tous les tres. Il est paisible, simple, modeste, amiable. Se rpandant flots, il parat rester (il reste) toujours le mme. Je ne sais pas de qui il est le fils (do il procde). Il parat avoir t (il fut) avant le Souverain. Note Ce chapitre important est consacr la description du Principe. A cause de labstraction du sujet, et peut-tre aussi par prudence, ses conclusions choquant les anciennes traditions chinoises, Lao-tzeu emploie trois fois le terme attnu paratre, au lieu du terme catgorique tre. Il ne se prononce pas sur lorigine du Principe, mais le fait antrieur au Souverain des Annales et des Odes. Ce Souverain ne saurait donc tre, pour Lao-tzeu, un Dieu crateur de lunivers. Il nest pas davantage un Dieu gouverneur de lunivers, car jamais Lao-tzeu ne lui fera une place dans son systme, ce titre. La dclaration faite ici, quil est postrieur au Principe, quivaut donc pratiquement sa ngation. Le Principe, en lui-mme, est comme un gouffre immense, comme une source infinie. Tous les tres sensibles sont produits par son extriorisation, par sa vertu tei oprant dans le binme ciel-terre. Mais les tres sensibles, terminaisons du Principe, ne sajoutent pas au Principe, ne le grandissent pas, ne laugmentent pas, ne le remplissent pas, comme dit le texte. Comme ils ne sortent pas de lui, ils ne le diminuent pas, ne le vident pas non plus, et le Principe reste toujours le mme. Quatre qualits lui sont attribues, qui seront plus tard souvent proposes limitation du Sage (par ex. Chapitre 56). Ces qualits sont assez mal dfinies par les termes positifs paisible, simple, modeste, amiable. Les termes de Lao-tzeu sont plus complexes. Etre mousse, sans pointe ni tranchant. Ntre pas

embrouill, compliqu. Ntre pas blouissant, nais luire dune lumire tempre, plutt terne. Partager volontiers la poussire, la bassesse du vulgaire. Richard Wilhelm / tienne Perrot : Le Sens(Tao) s'coule sans cesse. Mais dans ses effets il ne dborde jamais. C'est un gouffre sans fond, il parat tre l'anctre de toutes choses. Il mousse leur tranchant. Il dmle leurs noeuds. Il tempre leur clat. Il s'unit leur poussire. Il est profond et semble pourtant rel, fils de qui, je ne sais. Il parat tre antrieur Dieu. Notes : Richard Wilhelm / tienne Perrot Le mot Ti , que Strauss traduit par le SEIGNEUR, signifie d'une part les souverains divins de la plus haute Antiquit, d'autre part le Souverain, hypostasi en tant que Seigneur du Ciel, l' Anctre , de la dynastie de l'poque et le Dieu suprme. Quatre phrases sont une rptition du verset 56 et sont ici supprimes. Quant au passage extrmement difficile : Je ne sais de qui il est le fils , et mme selon une autre lecture : de quel homme il est le fils , cf. verset 25, o il est dit : Je ne sais pas son nom. J. J.-L. Duyvendak (1889-1954) - Tao T King, Le Livre de la Voie et de la Vertu Texte chinois tabli et traduit avec des notes critiques et une introduction par J. J.-L. Duyvendak (1889-1954) La Voie est vide ; malgr son emploi elle ne se remplit jamais. Quelle est insondable, comme laeule des dix mille tres ! Quelle est profonde, comme demeurant toujours ! Engendre par je ne sais qui, elle est limage de ce qui fut avant les Empereurs . NOTE Dix mille tres dans le texte traditionnel est suivi par la phrase : Elle mousse ce qui est aigu, elle dbrouille ce qui est emml, elle tamise ce qui est lumineux, elle galise ses traces , ce qui est ddoublement dun passage du chapitre LVI. Je lai omise ici, parce quelle me semble troubler le sens et quoriginellement elle navait pas de commentaire dans le prsent chapitre. Il est peu probable que la mme phrase ait t rpte deux fois dans un texte aussi bref que le Tao-t-king. Pour le sixime signe houo (19) peut-tre , je lis, avec une vieille inscription des Tang, le caractre kiou (20) longtemps , qui dans sa forme ancienne lui ressemble beaucoup. Voir aussi mes notes sur VI. Je fais de mme quelques lignes plus loin, o je traduis demeurant toujours . Aucun des commentateurs ne parat avoir song cette dernire correction, qui est pourtant vidente. Bien que cette leon nait pas t transmise, une inscription des Tang lit, dans le second cas, tchang (2) constamment , ce qui est une explication de kiou. Dans le premier cas, avec une ngation, je traduis jamais . Ce chapitre est trs difficile. Le mot tchong (21) se dit, dune part, de leau jaillissante ; dautre part, dans le texte du Tao-t-king, il est gnralement expliqu comme signifiant vide . Limage parat tre celle dun vase qui ne se remplit jamais (voir aussi XLV), qui peut donc tout contenir ; elle stend ensuite lide de la profondeur insondable o tous les phnomnes se ralisent. Le mot tsong (22), rendu ici par aeule , implique en mme temps lide de rgle que lon suit, principe comprhensif (voir aussi LXX). La dernire phrase est une vraie nigme. Aprs : Quelle est profonde (correspondant : Quelle est insondable ), on sattendrait une phrase qui correspondrait : Comme laeule des dix mille tres . Le paralllisme entre ces

deux phrases devient dautant plus saisissant par lomission du passage critiqu plus haut : Elle mousse . etc. Cest toujours la Voie qui est le sujet. Ce que je rends par engendre est le mot tseu (23), gnralement traduit par fils . Toutefois, comme je lai dmontr ailleurs (Toung Pao, XXXVIII, 334-337), le mot peut aussi tre employ comme verbe, dans le sens d engendrer . Bien que la construction lui donne la valeur dun substantif (pour autant quen chinois on peut se servir dun tel terme grammatical), cest certainement ce sens plus gnral quil faut songer, et une telle interprtation amoindrit la difficult dune personnification inoue (et peu chinoise) de la Voie comme fils , qui a toujours t un problme. Il peut y avoir aussi une allusion au Yi-king, le Livre des Mutations (voir plus bas, mes notes sur LII), o, dans les Huit Trigrammes, les dix mille tres sont reprsents comme des enfants du ciel et de la terre. On constate que la Voie nest pas un des dix mille tres. A comparer aussi Houai-nan-tseu I, 11b : Le Sans-forme est le grand anctre des choses (matrielles), le Sans-son est le grand aeul des sons. Son fils est la lumire, son petit-flls est leau ; tous les deux sont issus du Sans-forme. Le mot siang (24) image, rflexion est un mot-clef du Livre des Mutations et se rencontre dans le Tao-t-king, XIV, XXI, XXV et XLI. Ici il est pris dans un emploi verbal : tre limage . Ce qui fut avant les Empereurs , correspond laeule des dix mille tres . Cest le mot ti (25) que je rends par Empereurs . Le mot Empereur doit tre pris dans un sens mythologique, tel quil figure dans Chang-ti (26) lEmpereur den haut , Hoang-ti (27) lEmpereur jaune , etc. Je le prends au pluriel plutt quau singulier. Le sens parat bien tre que la Voie est antrieure tout. Traducerea lui Lin Derek Tao Te Ching insotita de note The Tao is empty Utilize it, it is not filled up So deep! It seems to be the source of all things It blunts the sharpness; Unravels the knots; Dims the glare; Mixes the dusts So indistinct! It seems to exist I do not know whose offspring it is Its image is the predecessor of God Explantion The Tao is like an empty container that you can fill with water and utilize. Yet no matter how much you do this, it will never be filled up because its capacity has no limit. It is a bottomless container; it is infinitely deep. Despite the emptiness of the Tao, its function is inexhaustible. This emptiness is not the same as "nothingness," for the infinite depths of the Tao conceal the seeds of Creation. There appears to be nothing in the Tao, and yet it contains everything. The Tao is eternal. It outlasts everything. After millions of year, even the tallest, sharpest mountain peaks will be reduced to gentle rolling hills. After billions of years, even the brightest stars will burn out and shine no more. In the course of time, all problems will be resolved one way or another. The proudest achievements of mankind will be reduced to dust. The Tao is what we call the source of everything. It is indistinct - we cannot see it clearly, nor can we understand it completely. We do not know how the Tao came to be, or if it came from anywhere at all. Does the ultimate source have a source? We simply cannot say. All we can say with certainty is that the Tao embodies the principles of Creation. Thus, if there is indeed a God who created the universe, the Tao had to be present before the Creation could take place. Notes The Tao is empty; utilize it, It does not fill up. The emptiness of the Tao, and its function as the source of all things may seem like a contradiction or a paradox, but this idea happens to coincide with the latest scientific thinking about the origin of the universe. According to many physicists and cosmologists, the Big Bang can be seen as a singularity event where you actually get "something" from "nothing." MIT professor Dr. Alan Guth expresses it this way: "It is said that there's no such thing as a free lunch. But the universe is the ultimate free lunch." Blunt their sharpness Unravel their knots

Dull their glare Mix their dusts The Tao is the only constant feature in an ever-changing universe. It has always been there and will always be there. It is entropy, as expressed by the Second Law of Thermodynamics. As time marches on, energy becomes increasingly randomized and dispersed, and all things tend to transition from orderly states to disorderly states, everywhere in the universe. --------------------------------------------------------------------------------

6. Conexiuni / Connections / Connexions/ Verbindungen/ Conexiones/Connessioni

tineti cont de imaginea din introducere 6.1. Conexiuni intre capitole 6.1. 1. Conexiune cu suflul central si vidul din mijloc ( vedeti capitolul 5 si capitolul 6 ) 5.05. [], tin d zh jin, Cerul i Pmntul: [au un] spaiu [gol; vid] intre ele Heaven and Earth: the space between, Himmel und Erde: ihr Zwischenraum, Lespace entre le ciel et la terre 5.06. [] ?! q yu tu yu h ?! Similar cu foalele fierarului [ balon+ tub/ fluier sau toba plus flaut]. it's like a bag-pipe! [*drum and flute] er gleicht einem Dudelsack! [*Trommel und Flte] Ne ressemble-t-il pas un soufflet de forge ? 5.07. []] x r b q, [ acel spatiu ] golit, dar nu este epuizat[ ramane mereu plin] Empty, yet not collapsing, Leer, doch nicht zusammenfallend, Bien que vide intrieurement, Il ne spuise jamais. 5.08. []dng r y ch. [cu cat este mai mare] micarea [ activitatea de golire], cu att cresc efectele exterioare [ productivitatea; ganditi-va la foalele fierarului sau la un fluier; se spune ca "mintea omului este ca o parauta, fiindc funcioneaz doar cand este deschis" ( o minte deschis inseamn: golit de prejudeci, de prtinire, de ceea ce credem c tim; vedei: capitolul 11 (despre utilitatea golirii: http://www.danmirahorian.ro/11LaoTzu.pdf ) si articolul: " Puterea lui Socrate sau efectul acceptarii propriei noastre ignorane"; http://www.danmirahorian.ro/Puterea-Socrate.pdf] in motion, and even more productive. bewegt und umso schpferischer. Plus on le meut, plus il exhale, 6.1.2. Conexiune cu miscarea de iesire intrare descrisa in capitolul 50 50.1. "A te nate nseamn a iei din Tao; a muri nseamn a intra (a te rentoarce) n Tao " 6.1.3. Conexiune cu pasivitatea si receptivitatea feminina din capitolul 10 10.10.?! nng wi4 c h ?! Eti tu capabil sa intri in starea de a face asta fr a interveni [Pstrndu-i pasivitatea, feminitatea, receptivitatea, atenia imparial; non-participarea; golul; vidul; absorbind totul n mod imparial; poti s contientizezi procesul respirator fr a-l modifica],/can you act in a female-passive way? /kannst du handeln auf weiblich-passive Art?/ 6.1.4. Conexiune cu apa ( modelul lui Tao) din capitolul 8 si cu termenul xuan ( vedeti: Anexa 3 din capitolul 6 ) 6.1.5. Conexiune cu misterul misterelor si poarta miracolelor din capitolul 1 Conexiuni taoiste

6.2. Conexiune cu Chang Tzu , cap 22 (Tao este oceanul) si 23 ( reguli de atenuare ascutimi ) 6.3. Ben Shen Sufletele Entitilor viscerale -Tipuri de energie mentala (manifestari psiho-emoionale) asociate viscerelor / elementelor /Les Ben Shen ou Cinq Ames Vegetatives / Ben Shen: the Five Psychical-Emotional Phases http: //www.scribd.com/doc/45238132/ 6.4. Lingshu Cascade Chapitre 8 - Recuplarea/reintrarea la/in curent http://www.gera.fr/Downloads/Formation_Medicale/Litterature-classique-de-laMTC/Neijing-Lingshu/larre-25646.pdf 6.5. "Le Bien descend d'en haut la manire de l'eau. L'eau gratifie les tres, ne dispute rien personne". (vedeti Capitolul 8 ) 6.6. Gaurile de vierme (wormholes ) si calatoria temporala si hiperspatiala Wormholes and time and hyperspace travel; vedeti: capitolul 6 6.7. The Dark and Empty Ground of All Beings vedeti: capitolul 6 6.8. "Diagrama Neconditionatului" vedeti: capitolul 6

"Diagrama Neconditionatului" apartinind eruditului taoist Ch'en T'uan (906989 e.n.) [Retransformarea constiintei spirituale si reintoarcerea la Neconditionat; K'an este unit cu Li; Reunirea celor cinci respiratii la izvor; Transformarea esentei in suflu si transformarea suflului in constiinta spirituala (Shen); Poarta Femininului obscur]

7. Dictionar / Dictionary / Dictionnaire/ Wrterbuch/ Diccionario/ Dizionario

7. Lista caracterelor din capitolul 4 al Dao De Jing [Tao Te Ching; Tao Te King] insoit de transcripie i semnificaie d di4 ti: R: prefix numere de ordine; secven, categorie; clas; grad vedei: capitolul 1 s si4 sse: R: patru; 4; al patrulea, s ch: pretutindeni i in toate direciile; vedei: 10.44; zhng zhang1 chang tchang R: capitol; seciune; paragraf; vedei: Dicionarul capitolului 1 Propozitia 1 4.01. [] do chng/chng r yng zh hu b yng dao4 chong1/chong4 er2 yong4 zhi1 huo4 bu4 ying2 Tao Ch'ung Erh Yung Chih Huo Pu Ying Tao Tch'ong Eul Yong Tche Houo Pou Ying Tao (este ca si) golul unui vas fr fund (conduct; vortex), dar in utilizare nu poate fi umplut Tao is (like) the emptiness of a bottomless vessel (pipe; vortex); and yet, in use it is never filled Das Do: leer", und doch in seiner Verwendung, andererseits nicht zu fllen. Dao - Projeter - [conj.] - Utiliser - [liaison] Peut-tre - Pas tre rempli. 4.1: do dao4,3 tao tao R: calea direct i destinaia (realitatea vertical);vedeti: 1.1; 4.2: [] chng chng chong1,4 ch'ung Tch'ong Japanese kun reading: oki; waku; R: = Rui+ zhng; zhng; : mijloc, centru; interior, ax; sinonim cu: zhng: ceac; bol sau can mic; gol (central ntr-un bol), cavitate; vas fr fund; recipient care nu poate fi niciodat umplut (conduct; eav; conduct; ciclon; vrtej, vortex; gaur de vierme]; a se precipita; cascad; a vrsa; a turna; a se revrsa; a da pe dinafar; a se scurge; a se goli (a mrturisi); abrupt; a plonja; cdere; vrtej de vnt; furtun; a se ciocni; a intra in coliziune; a agita; excita; a dinamiza; a scutura; talaz, val; ridicare, urcare; agitaie a valurilor; a fi agitat; a se precipita; a zgudui, a amesteca; a insufla, a inspira; a infuza; a cauza micare invers; puls; impetus; impuls contrar; ofensiv; chng l : impuls; a urca; tineri; a nlocui; substitut; rezerv, fals; [] chng: a uda; a clti; a spla (a da afar, a elimina); a ciocni, a da ap, a grbi; a se incrca, autostrad, drum public; chng ling: duuri; [] chng puternic, ce are for; dinamic, a lovi; a perfora; , chng j b: unda de oc (de presiune); : pulse neutron tube; chng fng xin zhn: a ataca si a trece prin liniile inamice; Chng Mi Chong Mo Tchong mo: Meridianul penetrant sau de intersecie; Vasul pia de intersecie; Vasul trunchi al vieii; unul dintre qi jing ba mai: "Cele opt meridiane extraordinare (spirituale, profunde, misterioase; miraculoase; stranii; curioase; ancestrale); chng f: a lua ud; Infuzarea substanelor medicinale n ap sau in alte lichide nainte de ingestie (infuzie; decoct); aceasta, ca aceasta; i, cu; i, apoi; dac, presupunnd; http: //ctext.org/dictionary.pl?if=en&id=11595 E: empty, cavity; bowl; a vessel without bottom; a hollow vessel that can not be filled (tube, pipe; cyclone, whirlwind, hurricane, tornado, wormhole); pour over, overflowing; recirculate; go over to the other side ( the soldiers have deserted to the enemy) to pour; to pour his heart (someone or talk about his problems); storm; plunge; steep; wash away to fall; run, collide; to shake; excite; contrary impetus ( offensive; cause an offend; emotionally moving; aroused controversy); contrary impulse; to cause excitement (state of arousal); stimulating impulse; to ascend; to rise; young; replace; substitute; fake; wash away; rinse, infuse, flush, clash, collide, develop; [] chng to rinse, to collide, to water, to rush, to collide (against), to wash out, to charge, highway, public road; [] chng strong, powerful, forceful, dynamic, to punch; chng ling: Showers; F: vide, cavit; bol, tube, tuyau; vide dans un pot sans fond [tube, tuyau, cyclone, tourbillon; ouragan], se prcipiter, plonger, tomber; bouillanter, laver, rincer, charger, foncer; avec ardeur, vers; cascade; dborder; verser; recirculer;

passer l'autre ct ( les soldats ont dsert l'ennemi); tourbillon; tempte; entrer en collision; secouer; exciter; impetus impulsion contraire; offensive; causer une offense; monter; jeunes, remplacer; rechange; faux; [] chng: rincer, entrer en collision, se prcipiter, au tableau de bord (contre), laver, charger; route, voie publique; chng ling: Baignade; [] fort, puissant, nergique, dynamique, poinonner; perforation; [chng] signifie verser de leau bouillante, rincer, tirer la chasse deau (flush), jeter violemment (dash), jaillir, se heurter, entrer en collision, passage (thoroughfare) ou place/endroit important(e). Do lide dun bouillonnement, dun flux dactivit ou dnergie entrant en collision, dune sorte de soupe cosmique do tout surgirait, comme le confirmera dailleurs la phrase 4.2. Ainsi, [chngl] est la force dimpulsion, llan ou le dynamisme. [chngsn] est la rupture, la dislocation, la dispersion, la dissmination tandis que [chngj] est en gologie le phnomne dalluvionnement. A noter que [do chng ] Voie jaillissante est aussi le nom secret de la seule femme taoste (1039-1115) a avoir laiss un commentaire rput sur le Dao de Jing (Despeux, p.59); G: berlaufen, berflieend; ausschtten, anstrmen, sich strzen, zusammenstoen, rtteln, ansto erregen, aufsteigen, jung, Ersatz, unecht; 4.2; 4.3: r r erh eul R: astfel; apoi; atunci, i dar, ns; nc, tu;dvs; sufix; vedei: 1.45; 4.4: yng yong4 yung yong R: utilizare, nevoie; utilizabil, util, utilitate; avantaje; beneficii, a utiliza, a aplica, a face; a folosi; a pune n aciune (funciune); a funciona; a opera; funcie; a folosi; uz; folos; folositor ( a face uz de: ); mijloace; a face /recruta/angaja (funcionar; servitor); a consuma, a cheltui; cheltuieli; a goli; a umple ; ( chiar daca azi toata lumea observa doar consumul, golirea, trebuie sesizat ca orice utilizare, actiune sau activitate goleste ceva si umple altceva- golesti farfuria, dar umpli stomacul; orientarea catre o economie de consum, in care nu se mai fac lucruri trainice, a insemnat o crestere fara precedent a muntelui de lucruri aruncate, o umplere a gropilor de gunoi; fara reciclare vom fi ingropati in gunoaie); prin aceasta; astfel; cu, aa, la; deci; de aceea; din acest moment; acum, cuitul multifuncional i omnidirecional cu miliarde de tiuri reprezentat de gol- de mna deschis( capitolul 11) i de aciunea paradoxal w wi, de starea fr form a apei[cap 8; 11] aflat in opozitie cu tiul singular sau unidirecional al plinului- al aciunii wi, al minii inchise l (vedei: 8.7), al minii ocupate de intenii, de ur, rzbunare, mnie, incisivitate, de viclenie (cutarea ctigului), de agresivitate, de critic, de complexe de inferioritate, de aprarea dogmelor, de frica de a pierde; yng y : pt ca s ; yng xn: motiv, intenie, atent; yng rn: servitor; [] yng h: utilizator; [ ] yng chu: utilitate; E: use, need, usable, useful, usefulness, benefits, apply, employ, to operate, means, with; hence, therefore; to, so, and so; from now on, now; to do/employ/recruit/hire/to engage (servant); to put into action; consume, spend, spending; expenditures, expenses; used in the negative: need, expenses, outlay; yng y: in order to, so as to; yng xn: motive, intention, diligently, attentively; yng rn : (n) servant; F: utilisation, utiliser, utile, l'utilit, utilisable, avec, (cl 101); besoin; ncessaire, avantages; appliquer, fonctionner, employer, les moyens, , ainsi; toutefois; par consquent; tellement, donc; et si; partir de maintenant, maintenant; faire; recruter; engager (serviteur); mettre en action; consommer, dpenser, dpenses; frais; G: gebrauchen, brauchen, brauchbar, ntzlich, Nutzen, Verwendung, anwenden, sich bedienen, Mittel, vermittels, mit, damit, um zu, deshalb, soda, und so -, nunmehr, anstellen (Diener), in Ttigkeit setzen, verbrauchen, ausgeben, Ausgaben, Unkosten; 4.4; 4.5: zh zhi1 chih tche R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17; 4.6: hu huo4 huo houo R: sau; fie; ori; poate; dac; ndoielnic; nedecis; nesigur, unii;

unele; cineva; ceva; stat (teritoriu); regiune; din intamplare; ans, de exemplu, probabil, altfel, dac, pe de o parte, pe de alt parte; unii - alii, uneori - alteori; fie - sau; hu sh : fie X ori Y; E: or, either, else; perhaps, maybe, probably, by coincidence, chance, for instance, probably, otherwise, if, if, on the one hand, on the other hand, that one - the others; some; some others, sometimes sometimes; either or ; hu sh (conj) either X or Y; F: ou; ou bien, peut-tre; soit...soit...; probablement; par hasard, le hasard, par exemple, sans doute, que ce soit, ou, autrement, si, si, d'une part, d'autre part; G: durch Zufall, zufllig, etwa, vermutlich, vielleicht, entweder, oder , sonst, ob, falls, einerseits-andererseits, jemand, man, manchmal, die einen - die anderen; einige andere, die einen die anderen; manchmal manchmal; entweder oder; 4.6:

4.7: b bu4 pu pou R: nu; non; fr; nici; negaie; prefix negativ: a-; ne-; non-; vedei: 2.19; 4.8: yng ying2 ying ying R: umplut; plin, umplere, a umple [a aduga ntr-un vas], preaplin; umplut excesiv; surplus; revarsare; a da pe afar; suprancrcare; excedent, debordant; abundent; excesiv; exces; complet; abunden, deplin, a depi; a fi plin de; s fie umplut cu, a avea un surplus de, a umple pn la refuz, a supraintinde un arc; de a adera la (a tine de) i a face ceva in exces; a exagera; profit; ctig: [] yng ku: profit i pierdere; qng yng: graios, suplu, uor i graios, cu inima uoar, impcat; relaxat; fe yng l: non-profit; a nu putea fi niciodata umplut pana in buza ( din propozitia 4.1), nu inseamna a fi vid, ci a fi o conducta , ca "butoiul Danaidelor", care era spart; E: to fill; full, fill; full, overflowing; surplus overflowing; surplus; to be full of; be filled with, have a surplus of; profit, gain; fill to the brim; to overstretch a bow; to adhere to (hold on to) and overdo something; [] yng ku: profit and loss; waxing and waning; F: plein, rempli, remplir; dpasser; pleinement; dbordante, l'abondance, l'excs,; pleine, excdentaires; tre plein de; tre rempli avec, avoir un surplus de; bnfice, remplir ras bord, sursollicitation un arc; d'adhrer (se tenir) et abuser quelque chose de; gain; [ ] yng ku: profit et perte; gains et pertes; tre rempli, tre plein de ou avoir un surplus de; G: fllen, voll, reichlich, vollenden, bervoll, Flle, berschu, berschreiten; berfllen; den Bogen berspannen; etwas festhalten und es bertreiben; 4.8; b yng: Dupa Heshang Gong : "Tao ramane mereu golit de ego, niciodata plin de sine" Propozitia 2 4.02. [] yun x yuan1 xi1 Yuan Hsi Yuan Hi Abis, oh, / Abysmal, oh, / Abgrndig, ach, Profond - [part.] 4.9: [] yun yuan1 yan yuan R: abis; gol (central dintr-un vrtej); prpastie; vltoare; vrtej [ap+abis]; adnc; piscin adnc; profund, temeinic, tangaj; E: abyss gulf, abyss, deep; deep pool; F: eau profonde, abme, profond; piscine profonde; G: Abgrund, Strudel, Tiefe, grndlich, Stampfen; 4.9; 4.10: x xi1 hsi hi R: [separare suflu] indic o pauz; particul final; interjectie de admiratie:ah, oh; E: oh, ah, mostly untranslated interjection used in poetry; F: x (inter.) (interjection utilise en posie indiquant l'merveillement) Oh!; [x] est une particule utilise (normalement lorsquelle est redouble ) pour renforcer la force de ladjectif, do des traductions comme qu'il est profond! (Stanislas Julien) G: oh, ach, meist unbersetzt bleibendes Ausrufungswort, in Gedichten gebraucht; 4.10; Propozitia 3 4.03. [] s/sh wn w zh zng si4/shi4 wan4/Mo4 wu4 zhi1 zong1 Ssu Wan Wu Chih Tsung Sseu Wan Wou Tche Tsong ca si al tuturor lucrurilor stramos like all things' ancestor: wie der abertausend Wesen Urahn: Apparatre/Similaire - Dix mille - tres - [liaison] Anctre

4.11: s sh si4 ssu sseu R: egal, similar, ca i; asemenea, la fel, deopotriv, a semna; a prea; a avea impresia; ca n cazul n care, ca i cum ar fi; descendent; motenitor; a continua; E: like, similar, seem, appear, surpass; equal, similar, similarly, as; like, seem, it seems, offspring; inherit, to resume; F: galit, ressembler , comme; comme si, comment; semblables, similaires; de mme, similaire, sembler tre, apparatre; que, sembler, descendants hritier; reprendre; continuer; G: gleich, hnlich, als ob, wie, scheinen, es scheint, Nachkommen, erben, fortsetzen; 4.11; 4.12: [] wn wan4 wan wan R: zece mii; vedei: 1.21; 4.13: w wu4 wu wou R: obiect, lucru; vedei: 1.22; 4.14: zh zhi1 chih tche R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17; 4.15: zng zong1 tsung tsong R: stramo; origine; neam; ancestral; templu ancestral; clan, familie; nume de gamilie; categorie, faciune; clas, gen; coal, sect; religie; fondatorul unei coli sau secte; a onora; el; scop; a ine urmele (cuiva); dup exemplul (cuiva), E: ancestor, forefathers (sources); faction, school, purpose; F: anctres; anctre, aeux; principe fondamental; ordre; secte, clan; cole, objectif; but; but principal, objet, grand matre ou modle; G: Familienstamm, Familie, Ahnen, Stamm-, Haupt-, Menge, Sammlung, Art, Klasse, Schule, ehren, Vorbild, Religion, Familienname; Vorfahren (Quellen); 4.15; 70.19; Propozitia 4 4.04. [] cu q ru cuo4 qi2 rui4 Ts'o Ch'i Jui Ts'o K'i Jouei [Tao ] atenueaz ascutimile lor [excesele]* It blunts their sharpness, Es mildert ihre Schrfe, Dfaire Son/Leur Acr 4.16: cu cuo4 tso ts'o R: a dobor prin tiere [mana+a sta jos]; a cobori; a trnti; a pisa, a sfrma; a disloca; ruptur, bre; ntrerupere; a face ru cuiva, a nedreptti; a pgubi; a avaria, a deteriora; a strica; a rni; a jigni; a maltrata, a teroriza, terorist, huligan; a intimida; a reprima; a inversa; a indoi inapoi; a respinge (atacul); sah; invers; grozav, bravo; E: frustrate, defeat, subdue, lower; be obstructed; fail; oppress; repress; lower the tone; bend back; dampen; dun4 cuo4: with syncopated cadence (brush stroke in painting); F: revers; chec; rprimer; abaisser; soumettre; vaincre, djouer, faire chouer, matriser, assujettir, attnuer, rduire ou abaisser; G: stoen, drngen, zurcktreiben, verletzen, brechen, umwlzen; 4.16; 56.15; 4.17: q qi2 chi k'i R: a ei,a lui,lor; acela; particul modal; vedei: 1.31; 4.18: [] ru rui4 jui jouei R: ascutit; subtire i ascutit;ptrunztor; scos n evident, accentuat, subliniat; usturtor, a ustura; a arde,viu, vioi, energic; mic; acut; subtil; fin; perspicace, ager, inteligent, spiritual; ingenios; abil; capabil; dibaci, priceput; detept; ironic, sarcastic; E: sharp, keen; acute; [jian1 rui4] sharp; intense;penetrating; pointed; F: pointu; acr; vif; fin, vif, perant, piquant, pntrant, la vigueur; lesprit combatif; G: scharf, spitz, schneidig, heftig, schrill, stechend, spitzig, schneidend, scharfsinnig, klug; 4.18; 56.17; Propozitia 5 4.05.[] ji/ji q fn, jie3/jie4/xie4 qi2 fen1, Chieh Ch'i Fen Kie K'i Fen deznoada ale lor noduri untangles their knots, lst ihre Knoten, Dissiper - Son/leur Confusion

 Il rsoud le dsordre (Shi Bo) Dissout leurs nuds [dnoue tout cheveau, dnoue ses voiles]. 4.19: [] ji ji xi jie3 jie4 xie4 chieh kie R: a divide, a separa, a desface, a dezlega; a slbi, dizolva, a explica; a se descotorosi de ceva; de la; a trimite, a expedia; nume propriu; E: separate, divide, untie, decompose; break down; undo, allay, dispel, dismis, explain, interpret, solve, understand, comprehend, relieve oneself; [bu4 jie3] not understand; indissoluble; [fen1 jie3] resolve; [he2 jie3] conciliatory; become reconciled; hie acrobatic display (esp. on horseback) (old) / variant of [xie4] and [xie4] (old); F: sparer; dnouer; comprendre; expliquer; dfaire; soulager; liminer, escorter; envoyer sous escorte; apaiser, modrer, dissiper, chasser, expliquer, interprter, rsoudre, comprendre ou se soulager; G: lsen, losmachen, sich freimachen, ffnen, loswerden, aufheben, beilegen, auflsen, zerstreuen, erklren, verstehen, entscheiden, zerlegen, zerstckeln, ein Vers, von, von - her; 4.19; 56.18; 4.20: q qi2 chi k'i R: a ei, a lui, lor; acela; particul modal; vedei: 1.31; 4.21: [] fn fen1 fen fen R: confuz; numeros; variat; dezordonat; E: numerous, confused; disorderly; restless or unstable mood; a confused state of mind; mixed up; befuddled; F: multiple ;nombreux; de nombreux et divers, abondant, innombrable; confus; emml, en dsordre; fen fen confusment; en foule; en grand nombre; fen tcheng se disputer; G: zahlreich, verworren, vermischt, Vielfalt; 4.21; Propozitia 6 4.06. h/ h/hu/hu q gung he2/he4/huo2/huo4/hu2 qi2 guang1 He Ch'i Kuang Ho K'i Kouang armonizeaza/inmoaie a lor stralucire softens their glare, harmonisiert ihren Glanz, Harmoniser Sa/Leur Lumire 4.22: h/h hu/hu he ho R: armonie; uniune; coeren; impcare; panic; [h] signifie doux, gentil, harmonieux, en bon termes ou en paix. vedei: 2.42; 4.23: q qi2 chi k'i R: a ei,a lui,lor; acela; particul modal; vedei: 1.31; 4.24: gung guang1 kuang kouang R: lumin (contien); vedere; luminos; strlucire (nu ceva ascuns); aur; slav; vedere; lucios; neted; lefuit; nimic; nu mai exist; dezbrcat; chel; gol; aspect; form politicoas de adresare, tu, singur, numai; departe, E: light (consciousness; awareness); glory, ray; bright; brightness, lustre, glory, honour, scenery, smooth, glossy, polished, bare, naked, used up, solely, only, merely, alone; F: lumire; rayon de lumire, luminosit; lustre; gloire; honneur; clat, poli; lisse; brillant; splendeur, uniquement, puiser; nu; suffire [complment de rsultat: vide]; G: Licht (Bewusstsein); leuchten, hell, Schein, Glanz, glnzen, blank, glatt, Anblick, Aussicht, Ruhm, Herrlichkeit, hfliche Anrede, Sie, kahl, nackt, allein, nur, weg, nichts mehr da; 4.24; 56.23; Propozitia 7 4.07. [] tng q chn tong2/tong4 qi2 chen2 T'ung Ch'i Ch'en T'ong K'i Tch'en se unifica/identifica cu al lor praf (lumea) unites itself with their world. vereint sich mit ihrer Welt. Ensemble - Son/leur Poussire

4.25: tng tng tong2 t'ung tong R: acelasi; la fel; identic; a njuga; [tng] signifie similaire, semblable, ensemble ou en commun ; vedei: 1.43; 4.26: q qi2 chi k'i R: a ei,a lui,lor; acela; particul modal; vedei: 1.31; 4.27: [] chn chen2 ch'en tch'en R: praf; murdrie; a pta, defecte; lumea; pamant; lumesc, pmntesc; senzualitate; viciu; ceea ce este infinitezimal; jos, in capitolul 4 si 56 avem: tng q chn unifica firele lor de praf; E: dust; dirt, ashes, cinders; world; mundane; this human world, sensuality, vice; F: poussire; salet, monde; terre ou ce monde; fameuse structure en chane de Fngli Wechnzng /Fry Mijinz (Le Grenier des poussires subtiles; courant de pense appel xuanxue (tude du mystre); tng q chn: il unifie leurs poussires; G: Staub, Schmutz, Welt, Sinnlichkeit, Gewhnliches, Laster, ein Zehntausendmillionstel; apare in capitolele: 4.27; 56.26; Propozitia 8 4.08. , zhn x zhan4 xi1 Chan Hsi Tchan Hi Ascuns, ah Hidden, oh, Verborgen, ach, Placide/Profonde - [part.] 4.28: zhn zhan4 chan tchan R: adanc; profund; a scufunda n ap, a uda, a muia;ud;a satura (un lichid); a absorbi, a suge; a fi cufundat (ntr-un lichid); a se infiltra, a ptrunde; (fam) a suge; transparent;limpede;clar; linitit, senin; calm, E: profound, deep; F: azur; profond, pais, tranquille, placide, pur, clair comme du cristal; tchan abrviation pour la rivire Xiangjiang dans la province du Hunan; tchan lan azur; king tchan exquis; consomm; parfait; excellent; G: eintauchen, taufrisch, klar, tief, ruhig, Familienname; 4.29: x xi1 hsi hi R: indic o pauz; particul final; interjectie de admiratie; vedei: 4.10; Propozitia 9 4.09. s/sh hu cn si4/shi4 huo4 cun2 Ssu Huo Ts'un Sseu Houo Ts'ouen s hu cn. ca si (omni)prezent yet otherwise present. doch andererseits gegenwrtig. Apparatre/Similaire Peut-tre Exister 4.30: s si4 ssu sseu R: egal, similar, ca i; asemenea, descendent; a continua; vedei: 4.11; 4.31: hu huo4 huo houo R: sau;fie;ori; poate; dac; ans, de pild, probabil,unii/alii;vedei:4.6; [hu] signifie peut-tre ou probablement, Cf. 4-1 4.32: cn cun2 ts'un ts'ouen R: a exista; a supravietui; a dinui; a continua s existe; a (se) propaga ( prin unde), a (se) rspndi, a feri, a apra; a pstra, a face provizii de, a stoca; a tine; ru cn ru wng: uneori l tine, uneori l pierde (41); a se rspndi; a se reproduce, a se nmulti, a dinui; a retine, a mentine; a pzi; (omni)prezent; [ ] cn ch memorie; stocare; E: exist, live, be; survive; remain, continuous; deposit, store, keep; ubiquitous; F: exister; vivre; survivre, subsister; conserver; garder; dposer; accumuler, collectionner, mettre en rserve; mettre en dpt; consigner; consigne; nourrir; avoir; excdent, stock; vrifier, rserver, retenir, tre en stock, chrir ou abriter; G: durchgehend ; gegenwrtig; allgegenwrtig; 4.32; apare in capitolele: 4; 6; 7; 41;

Propozitia 10 4.10. [] w b zh shi/shu zh z/zi wu2 bu4zhi1 shei2/shui2 zhi1 zi3/zi Wu PuChih Shei Chih Tzu Wou Pou tche Chei Tche Tse Eu nu stiu al cui copil este I don't know, whose child it is Ich wei nicht, wes Kind es ist Je/nous - Pas - Savoir - Qui - [liaison] Graine/Enfant 4.33: w wu2 wu wou R: eu; noi; a pleca; [gura+5]; E: I, we; my, our; resist, impede; F: je, moi, nous; mon, notre;rsister, gner; G: ich, widerstehen, hindern 4.33; 4.34: b bu4 pu pou R: nu; non; fr; nici; negaie; prefix negativ: a-; ne-; non-; vedei: 2.19; 4.35: zh zhi1 chih tche R: a cunoate; a percepe; a fi contient; vedei: 2.4; 4.36: [] shi shu shei2 shui2 shei shui chei chouei R: cine?; cineva. E: who, nobody, anybody; shui chih: lit. who knows ;who would have thought ; unexpectedly ;unpredictably; F: qui; quiconque; qui, quelquun ou nimporte qui; chouei tche: qui sait; chei tchentao: Dieu sait ... ; Qui aurait pu imaginer ...? G: wer?, welcher?, wer, einer; wird schei2 gesprochen; 4.37: zh zhi1 chih tche R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17; 4.38: z zi tzu tse/u R: fiu; copil; descendent; maestru; esen; smn; vedei: z tzu tseu F: [z]signifie le fils, lenfant, la personne, la graine ou luf. Cest galement un prfixe utilis en Chine ancienne pour marquer le respect ou signifier "Matre". A rapprocher donc du surnom du sage taoste Lao Zi , signifiant donc Vieux Matre ou Vnrable Matre . Propozitia 11 4.11. xing d zh xin xiang4 di4 zhi1 xian1 Hsiang Ti Chih Hsien Hiang Ti Tche Hien El pare s fie anterior Suveranului Cerului [ imaginii primordiale] seemingly Heaven's prelude. anscheinend des Himmels Vorspiel. Semble - L'tre suprme - [liaison] Antrieurement 4.39: xing xiang4 hsiang hiang R: imagine; form; simbol, figur; pies; prototip; model similar, a se asemna; de asemenea: instelat (referire la: Cer); comparaie; wai xiang: aparen extern; w xng w xing: fr form fr imagine; si xian: patru faze, care apar prin diviziunea celor doi poli si care ulterior produc cele opt trigrame (vedei: b gu; pa kua); ; elefant; figur; pies sau figur tiat n filde (contine ji chia kia); rece; instelat (referire la: Cer; Zei; in capitolul 4: "tao este precursorul zeilor (maestrul celor dintai maestrii; strmoul suveranilor celeti : xing d zh xin)"; "l'aeul des dieux"; ); imaginile xing sunt semnele wn prin care natura isi arata modelul; ti xing; d xing "marea imagine", ceea ce nu poate fi reprezentat/ ipostaziat [in capitolul 41: d xing w xng "marea imagine nu are form"; "La grande image n'a pas de forme"], ci doar contactat nemijlocit[imaginaia rmne prizonier a umbrelor, proieciilor (in skrt.: vrittis) i este inlaturat ca o form a exteriorului interiorizat prin cuvinte]; in cap 35: "Cel ce detine Marea Imagine (a lui Tao este identic cu Tao)[regimul de funcionare holografica care permite accesul la cunoasterea direct este non-dualist, adic elimin separarea subiect-obiect; de aci identitatea cu Tao; aa trebuie ineleas afirmaia lui Iisus: "Eu si Tatl meu una suntem" pe care o intalnim in Veda si Upanishade (vedeti: Mahavakya: "Marile

ziceri"); el are intuiia fundamental (Marele simbol; Imaginea prototip; programul universului) i obine cmpul defensiv sau aura sfintilor ("Embrionul sacru" Sheng-t'ai, denumit de taoiti i "floarea de aur"; vedeti [] jng oglinda si y schimbare, transformare; mutatie; [Nota DM: : idee, idol, reprezentare, imagine, forma/ shape, figure, image, image of the mind: idea, representation, idol]; E: figure, image, elephant, appearance, be like, resemble, look as if; starry ( reference to: heaven; gods) F: aspect; forme, apparence, image, imiter, ressembler, avoir lair de, sembler, paratre, lphant; l'ivoire; comme; tel; ressembler ; tre comme; qui semble fait constellation, toile, figures (d'chec: la tour en chinois); toil (rfrence : ciel, dieux; il parat tre l'aeul des dieux); Le terme dimage, qui traduit le caractre xiang, est trs ambigu ; on pourrait tout aussi bien proposer les mots de "trace", ou d "apparence phnomnale"; "ressemble" traduit le caractre xiang, . Initialement, le premier sens en tait dailleurs "lphant", drivant ensuite sur la "trace" laisse par llphant, ou sa reprsentation (en tant qu espce disparue des rgions de Chine o sest labore lcriture). Est surtout introduit ici le lien entre le non visible et le tangible, le perceptible ; le corps (au mme titre que tout autre "objet") vaut moins par sa ralit matrielle et substantielle que par la trace quil laisse du fait de ses interrelations-interactions avec ce qui lui est extrieur. G: Elefant, Elfenbein, Form, Erscheinung, Abbild, darstellen, Anschein, Umstand, Sternbild, Stern, Figur (Turm) im chin. Schach, Vorstellung, Bild; gestirnt. 4.39;14.61; 35.3; apare in capitolele: 4; 14; 21; 35; 41; 4.40: d di4 ti ti R: mprat; conductor suprem; suveran; zeu; legiuitor; tin d stpnitorul Ceresc; shng d: Dumnezeu; [] d gu: imperiu, imperial; E: emperor; supreme ruler; god; the supreme Being; F: souverains, empereur, est une notion religieuse qui signifie ltre suprme do [hungd] qui signifie Empereur. Dieu, le ciel, la divinit; G: Herrscher, Kaiser, Gott, Himmel, Gottheit; 4.40; 4.41: zh zhi1 chih tche R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i atributiv; vedei: 1.17; 4.42: xin xian1 hsien hien R: strmo; primul; anterior, dinainte, pre-; str-; precedent; a preceda; a pune primul; n fa; in frunte; nainte; din trecut; decedat; [] xin hn Hsien Han: pre-Han ; China inainte de 200 i.e.n; xin tin "Pre Celest"; Primordial; inscut; natural ( opus lui: hou tin "Post Celest"; Manifestat; dobndit ); bu xian bu hou: nu inainte i nici n fa; xin jin zh mng: premoniie; clarvedere; xin jin zh: (clar)vztor; xin jin zh mng: precogniie; clarvedere; previziune; xin zh: profet; xin shng: domnule; xian tian zi ran zhi neng: capacitate pre-natal/pre-celest; (XianTianQi): Qi pre-natal sau Qi Pre Celest; E: early, earlier, before, elder generation, ancestor; prior, former, in advance, first; xin sheng: sir, mister, teacher, (title of respect); Sensei () is a Japanese word that basically means "person born before another." In general usage, it means "master" or "teacher"; xin tin "Pre Celest", Primordial; inborn; innate; natural ( in opposition to: hou tin "Post Celest" or Manifest); bu xian bu hou: not prior and not after; xin jin zh mng: foresight; prvoyance; xin jin zh: seer;; xian tian zi ran zhi neng: pre-birth natural capability; xian tian qi : prebirth Qi or pre-heaven Qi; F: aeux ; anctres; anctre, le plus tt; premier; avant; en avance; pr-; xin jin zh: claivoyant/e; xin jin zh mng: prvoyance; xin zh prophte; prophtesse; G: erst, erste, zuerst, vorn, vordere, im voraus, zuvor, frher, vormals, ehemalig, frhere, ursprnglich, anfnglich, alt, vergangen , verstorben, Vorfahren; 4.42; in MWD: [] du dui4 tui R: A. a schimba; troc; bucurie, plcere, fericire; voios; vedei: 52.32; t

8. BIBLIOGRAFIE / BIBLIOGRAPHY/ BIBLIOGRAPHIE / BIBLIOGRAFIA

Lao Tzu Translations-A collection of all translations of the Lao-tzu (Lao Tseu) Prescurtari pt. autorul fiecarei variante de traducere a textului lui Lao Tzu

Abreviations for the author of each translation variant of the text of Lao Tzu

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Lao Tseu - TAO TE CHING Lao Tzu.,Chinese - English tclt.org.uk 2005, pdf, 2005,www.tclt.org.uk/Taode_jing_intro.htm, http://www.tclt.org.uk/Taode_jing.htm] Chou [Chou-Wing Chohan& Bellenteen, Abe (Translators)Tao TE Ching: The Cornerstone of Chinese Culture.Astrolog Publishing House, 2003, 128 p., www.sanmayce.com/, http://home.pages.at/onkellotus/TTK/English_Chohan_TTK.html] Chung [Tsai Chih Chung, Le message de Lao Tseu , La sagesse suprme , Traduction collective ,Collection Philo-Bd, Editeur Editions Jouvence , ISBN 2-914395-02-7, 105 pages, 2000] Clatfelter [Headless version Jim Clatfelter, 2000, http://www.geocities.com/~jimclatfelter/jimztao.html] Cleary [Cleary-Thomas Cleary,The Essential Tao: An Initiation into the Heart of Taoism through the Authentic Tao Te Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas Cleary. 1991. HarperSanFrancisco ISBN 0-06-250216-6 ; Cleary, Thomas. Istruzioni nellefficacia e nella regola. In: Sesso e longevit. La pratica sessuale taoista come via per il benessere fisico e mentale (Sex, Health, and Long Life, 1994). I Piccoli Libri, Armenia, Milano 1996.Cleary, Thomas. Lessenza del Tao. Tao Te Ching e Chuang-tzu (The essential Tao: an initiation into the heart of Taoism through the authentic Tao Te Ching and the inner teachings of Chuang-tzu, 1991). Piccoli saggi, Oscar Mondadori, Milano, agosto 1994. Thomas Cleary, 1991]

Conche [Conche, Marcel ,Tao Te King, trad, et commentaire par Marcel Conche, Paris, Presses Universitaires de France, 2003] Condron [Daniel R. Condron, Title: The Tao Te Ching Interpreted and Explained;Published: Windyville, MO: SOM Publishing, 2003]] Correa [Correa, Nina, My Tao De Jing (The Path of Love and Happiness), translation and commentary, Tao Is Open, 2005 (see also Your Tao Te Ching, 2004] Cronk [George Cronk, 1999] Crowley Aleister Crowley The Tao Teh King (Liber CLVII), A New Translation by Ko Yuen(Aleister Crowley) The Equinox (Volume III, No. VIII.) 1923] Da Liu [Da Liu The Tao and Chinese culture, New York : Schocken Books, 1979] Dalton [Jerry O. Dalton, Title: Tao Te Ching: A New Approach, Published: New York, Avon, 1993] Derek Bryce [Derek Bryce, Leon Wieger , Tao-Te-Ching The Classic Chinese Work in English Translation, Lao-Tzu ,Wisdom of the Taoist Masters: The Works of Lao Zi( Lao Tzu; Lao Tseu) , Lie Zi (Lieh Tzu), Tchouang Tseu(Zhuang zi; Chuang Tzu) rendered into English by Derek Bryce from the French of Leon Wieger's Les Peres du System Taoiste (Cathasia, Les Belles Lettres, Paris),1984,1991, 1999 Liarech Enterprises] DerekLin [Derek Lin The Ancient Child http://truetao.org/ttc/ancient.htm, www.truetao.org/theway/suffer.htm] Dicus [Dicus, John, Tao Teh Ching. English interpolation, 2002, www.rivenrock.com/tao.htm] Dieterich [Dieterich, Wulf, Lao Tseu Taodejing.English & German translations, each character linked to a dictionary (GIF + sealscript characters). http://home.debitel.net/user/wulf.dieterich/index.html] Donohue [Donohue, Estra Brian M.A., Poems of the Universe: Lao Tzu's Tao Te Ching, Lulu.com, 2005] Duyvendak[Duyvendak, J.-J.-L., Tao T King, Le Livre de la Voie et de la Vertu, Paris, A. Maisonneuve, 1953 1987; The Book of the Way and Its Virtue translated from the Chinese and Annotated by Duyvendak, J.-J.-L., John Murray. London, 1954; Duyvendak, J. J. L. (a cura di). Tao t ching. Il Libro della Via e della virt; gli Adelphi, Adelphi (c 1973), Milano, ottobre 1994], Edwin [Edwin Sha, "Tao Te Ching" - Translation with some commentary by Dr. Edwin Sha from the perspective of a Buddhist. July 14, 1996] Eiichi [Eiichi Shimomiss, Lao Tzu: The Tao Te Ching / An English Translation, 1998] Eichi Kimura racle [Jean racle Lao-Tseu, Tao te King, Paris, Albin Michel, 1984]. Erkes [Eduard Erkes,Title: Ho-shang-kung's commentary on Lao-tse ,Published: Ascona, Switzerland: Artibus Asiae, 1950] Ettilio [Andreini, Attilio. Lao Tseu. Genesi del Taodejing. Biblioteca, Einaudi, Torino, agosto 2004] Evola [Evola, Julius, Il libro della Via e della Virt, ed. Dott Gino Carabba Editore, Lanciano, 1923; Carabba Editore, Lanciano, 1947;ed (anastatica) Edizioni Arktos, Carmagnola, 1982; Evola, Julius, Lao Tze, Il libro del principio e della sua azione (Tao-T-Ching), Roma: Nuova presentazione,Casa Editrice Ceschina, Milano,1959; Orizzonti dello spirito, Edizioni Mediterranee, Roma,1972; Ristampe: 1987,1989,1992,1995; 1997; Julius Evola, Taoism: The Magic, the Mysticism, An introduction to a 1959 Italian translation of the Tao-Te-Ching, translated, with an introduction, by Guido Stucco; foreword by Jean Bernachot, Holmes Publishing Group; Edmonds(Washington)1993,1995; Evola, Julius (pseud.). Le Taoisme, presentation de Jean Bernachot ; trad. de l'italien par Jean Bernachot et Philippe Baillet; Ed. Pards, Puiseaux, 53p., 1989] Fex [Aalar Fex, Tao Te King(Wang Bi), 2006 ] Foucquet [Jean-Franois Foucquet (1665-1741)Second complete translation into Latin and French] Fukunaga [Fukunaga Mitsuji] Gauthier [Gauthier, Andre, Tao Te Ching. Chinese English. Images by Penny Downes (in: The Nomad Web Site). http://home.pages.at/onkellotus/TTK/English_Gauthier_TTK.html, www.archive.org/ www.nomad.mcmail.com/tao/docs/taote.htm] Gia Fu Feng [Laotse,Tao te king,Translated by Gia Fu Feng] Gia-Fu&Eng [Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New York: Vintage, 1972] Gib-Cheng [Gibbs Tam C., Cheng Man-ch'ing, Title: Lao-tzu, my words are very easy to understand : lectures on the Tao Teh Ching (by Zhng Mnqng, Cheng Man-ch'ing; translated from the Chinese by Tam C. Gibbs, Published: Richmond, CA: North Atlantic Books, c1981] Giles [Giles, Lionel. The Sayings of Lao Tzu. London: John Murray, 1905, 1950]. Goddard- Dwight Goddard, Laotzu's Tao and Wu Wei translation Brentano's Publishers. New York, 1919] Golden [Sen Golden & Marisa Presas , Lao Tseu : Taodejing El llibre del Tao i del de Traducci del xins, introducci i comentaris de Golden, Sen i Presas, Marisa,Editor: Servei de Publicacions de la Universitat Autnoma de Barcelona, Publicacions de l'Abadia de Montserrat, UAB/Publicacions de lAbadia de Montserrat, Barcelona, 2000, Taodejing. El llibre del "Tao" i del "de". Barcelona: Edicions Proa, 2006. (Trans. from chinese to catalan, preface and comments by Sen Golden & Marisa Presas). Gong [Gong, Tienzen (Jeh-Tween) The Tao Te Ching by Lao Tzu Translated by Tienzen (Jeh-

Tween).International East-West University in Honolulu, Hawaii, http://home.pages.at/onkellotus/TTK/English_Gong_TTK.html www.terebess.hu/english/tao/gong.html, www.archive.org/ www.iewu.edu/Lao1.htm] Gorn-Old [Old, Walter Gorn. The Simple Way, Laotze. London: Philip Wellby, 1904, 1905. Walter GornOld, Lao Tze: The Tao-Teh-King: A New Translation with Introduction and Commentary (Formerly published under the title "The Book of the Simple Way" in 1904) , Published: London: Rider & Co., 1929] Gu [ Vedeti: Zhengkun Gu ,Title: Lao Zi( Lao Tzu; Lao Tseu): The Book of Tao and Teh Published: Beijing: Peking University Press, 1995] Guenon[Gunon, Ren. Apercus sur l'esoterisme islamique et le taoisme / Rene Guenon ; avant-propos de Roger Maridort. Paris, Gallimard, 1992 (53-Mayenne : Impr. Floch). - 157 p. : couv. ill. ; 19 cm. (Collection Tradition).ISBN 2-07-072749-1, Ren Gunon. Tao-te-king, ch. XI. - Cf. L'Omphalos, symbole du Centre, juin 1926; Ren Gunon, Le Centre du Monde dans les doctrines Extrme-Orientales, Regnabit - 6e anne N 12 Tome XII Mai 1927] Guiraud [Daniel Guiraud, in I Ching / Tao Te Ching, Courrier du livre, 1987, ISBN 2702901972] Hansen[Chad Hansen, A Taoist Theory of Chinese Thought, Oxford University Press, 2000] Hatcher [Bradford Hatcher,Tao Te King(Wang Bi), 2005] Headless version [see Clatfelder Jim] Hardy [Hardy, Julia M., "Influential Western Interpretations of the Tao Te Ching," in Lao-Tzu and the Tao-te-ching, edited by Livia Kohn, and Michael Lafargue, State University of New York, 1998] Haven [Haven Marc, Tao Te King. Lao Tseu. Le livre du Tao et de sa vertu, initialement une traduction par un auteur anonyme, ditions Devy-Livres. Paris 1969 Lao Tseu - Tao Te King, le livre du Tao et de sa vertu , suivi d'Aperus sur les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir, Docteur Marc Heaven qui demanda, avant son dcs, son ami Daniel Nazir de terminer son oeuvre, ditions Dervy-Livres, Paris, collection "Mystiques et Religions, 1988, 245 p Lao Tseu, Tao Te King, trad. Marc Haven et Daniel Nazir, Editions Dervy 1996] Heider [John Heider, 1985,] Heidegger [Heidegger Martin, Paul Shih-yi Hsiao translation of eight chapters from the Tao Te Ching,1946 ; see: "A Dialogue on Language (between a Japanese and an Inquirer)." in Heidegger, On the Way to Language, P. D. Hertz, trans. (New York: Harper & Row, 1971). Hereafter OWL.] Henricks 1[Henricks, Robert G. The Tao Te Ching by Lao Tzu (trad., annot. et intro.)] Henricks 2[Henricks, Robert G., Title: Lao-Tzu: Te-Tao Ching: A New Translation Based On The Recently Discovered Mawangdui Texts, Published: New York: Ballantine Books, 1989,] Henricks 3[Henricks, Robert G.,Title: Lao Tzus Tao Te Ching: A Translation of the Startling New Documents Found at Guodian Published: New York: Columbia University Press, 2000] Hin-Shun [Yan Hin(Khin)-shun Lao Tz - Tao De Tzn, a lui Ian Hin-un, Filosoful antic chinez Lao Tz i invttura sa; Editura de stat pentru literatura stiintifica,1953, 165 pagini (traducere din lb.rusa) Yan Hin Shun The Ancient Chinese Philosopher Lao Tse and His Teaching. Publ. Moscow-Leningrad, by AN USSR, Moscow-Leningrad, 1950, -, . , - ; -, . . .. : , 1950] Hinton [Hinton, David, Tao Te Ching, Lao Tzu. Washington, DC: Counterpoint, 2000] Ho [Ho, Lok Sang, The Living Tao:The Art and Way of Living,A Rich & Truthful Life, translation with annotations ,Lingnan University,September 1, 2002 ] Hoff [Benjamin Hoff, The Way to Life, At the Heart of the Tao Te Ching, 1981] Hogan [ Ron Hogan(previously known as Jesse Garon), 2000] Hond [Bram den Hond, Chinese (Mawang Dui)] Houang [Houang, Franois et Pierre Leyris, Lao-Tzeu, La Voie et sa vertu, Tao-t-king, texte chinois prsent et traduit par Franois Houang et Pierre Leyris, Collection " Points-Sagesses", n 16, Paris, Editions du Seuil, 181 p.,1949, 1979] Hsuing[Hsuing, Y.T. Lao Tze, Tao Te Ching. Chinese Culture. Vol. 18. Taiwan: China Academy, June, 1977] Huang C. [Huang, Chichung, Tao Te Ching: A Literal Translation, JAIN PUB, 2003] Huang T. [Huang, Tao, Laoism: The Complete Teachings Of Lao Zi( Lao Tzu; Lao Tseu) 312 pp, Publisher:Brumby Holdings, 2001] Hwang [Shi Fu Hwang, Tao Teh Chin: The Taoists' New Library Publisher: Taoism Pub Date Published: 1991 ] Hu [Hu Tse-ling. Lao Tzu, Tao Teh Ching. Chengtu, Szechuan: Canadian Mission Press, 1936] Hughes [Hughes, Ernest Richard , Tao Te Ching, Chinese Philosophy in Classical Times. London: J.M. Dent, 1942, 1950; Hughes, E. R., Shikantaza, An Introduction to Zen, by Edited and Translated by E. R. Hughes] Inouye [Inouye, Shuten. Laotse, Tao Teh King. Tokoyo: Daitokaku, 1928] Intoppa [Italian interpretation-interpolation by Francesco Intoppa, 2000] Ivanhoe [Philip Ivanhoe The Taodejing of Lao Tseu, Seven Bridges Press, 2002]

Jeff [Jeff Rasmussen, Spirit of Tao Te Ching, Nisi Sunyatta, 2000] JiyuRen [Ren Jiyu, He Guanghu, Gao Shining, Song LiTao and Xu Junyao, Title: A Taoist Classic The Book of Lao Tseu . Published: Beijing: Foreign Languages Press, 1985, 1993. ISBN 7-119-01571-0] Julien [Stanislas Julien, 1842 Julien, Stanislas, Lao Tseu, Tao-Te-King, Le Livre de la Voie et de la Vertu, compos dans le vi. sicle avant l're chrtienne. Paris, Ed.Duprat, Paris, 1842;La traduction franaise de Stanislas Julien s'appuie pour les passages difficiles sur le fameux commentaire de Heshang gong (fin du II-e ap. J.-C.)]. Kaltenmark [Kaltenmark, Max, Lao Tseu et le taosme, Seuil, coll. Matres spirituels , 190 p. Paris,1982] Kim [Ha Poong Kim, Title: Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation Published: Philadelphia, PA: Xlibris, 2003] Khin-shun[vedeti/see: Hin-Shun]; Kimura [Yasuhiko Genku Kimura, Tky 1959] Kitselman [A.L. Kitselman II. ,Title: Tao de jing (The way of peace) of Lao Tseu, 600 B.C. Published: Palo Alto, CA: The School of Simplicity, c1936] Kiyoashi [Kiyoshi Miki, Tetsuroo Watsuji, Tao Te Ching] Kline [A. S. Kline,Lao Tzu, Tao Te Ching(The Book of the Way and its Virtue), 2003] Kromal [Karl Kromal, 2002 Tao Te King(Wang Bi) ] Kunesh [Tom Kunesh ] Kwok [Man-Ho Kwok, Palmer, Ramsay, 1993] LaFargue[LaFargue, Michael, The Tao of the Tao Te Ching: A Translation and Commentary. Albany: State University of New York Press, Suny, 1992; LaFargue, Michael, Tao and Method. A Reasoned Approach to the Tao TeChing. Albany: State University of New York Press,1994] Lao [Lao Cen. The Way of the Tao: An Interpretation of the Writings of Lao Tzu. La Jolla, CA: Day Press, 1980] Larose [English interpretation by Ray Larose, ~ 2000 http://www.Taozang.com/Taodejing.html] Larre [Claude Larre, Franois Cheng, Tao de Jing : Le Livre de la voie et de la vertu, Lao Zi( Lao Tzu; Lao Tseu), traduit par : et commentaire spirituel de Claude Larre, prface de : Franois Cheng, Descle De Brouwer, Paris, Parution : 14-03-2002; Claude Larre Lao Tseu, Tao Te King. 1984, ISBN 2226021183 (Poche); Claude Larre and Elizabeth Richat de la Vale, Rooted in Spirit, The Heart of Chinese Medicine.Translated by. Sarah Stang. (Barrytown: Station Hill Press, 1995) 190, 91; Claude Larre, Il libro della Via e della Virt (Le livre de la Voie et de la Vertu, 1977). Di fronte e attraverso, Jaca Book, Milano, maggio 1993. http://books.google.ro/books? id=Q_dUmISd38YC&pg=PA192&dq=Claude+Larre&lr=&hl=en#v=onepage&q=Claude %20Larre&f=false] Lau [Lau, D.C., Lao Tzu: Tao Te King, Published: London, New York: Harmondsworth: Penguin Books, 1963; Tao Te Ching, Hong Kong: The Chinese University Press, 1968, 1982 (d. rvise; 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 Tao de Jing: A New-Millennium Translation, Premier Publishing] Lin P.J. [Lin, Paul J., A Translation of Lao Tzus Tao Te Ching and Wang Pis Commentary. Ann Arbor Center for Chinese Studies,The University of Michigan, Ann Arbor 1977] Lindauer[David Lindauer] LiouKiaHwai [Liou Kia-hway, Lao-tseu: Tao T King. Traduit du chinois par Liou Kia-hway, preface d'Etiemble, Editions Gallimard, Paris, 1967, 1969; Philosophes taostes, tome 1 : Lao-Tseu, Tchouang-Tseu, Lie-Tseu Traduit du chinois par Benedykt Grynpas et Liou Kia-Hway. dition de Benedykt Grynpas et de Liou Kia-Hway. Avant-propos, prface et bibliographie par tiemble. Collection : Bibliothque de la Pliade (No 283), 896 pages, Paris, Gallimard ,1980; Liou Kia-hway, Loeuvre complte de Tchouang-tseu. Paris : Gallimard, Connaissance de lOrient , n 28, (1969) 1978 ] Liu Shi [Liu Shicong (Yang Shu'an), Title: Lao Zi( Lao Tzu; Lao Tseu); Published: Beijing, China: Chinese Literature Press, 1997]. Luca Dinu, Lao Zi Cartea Despre Dao Si Putere Cu Ilustrari Din Zhuang Zi, Editura Humanitas, 1993 Ludd [Ned Ludd, Tao Te Ching] Lynn [Richard John Lynn, Title: The classic of the way and virtue : a new translation of the Tao-te ching of Lao Tseu as interpreted by Wang Bi, Published: New York: Columbia University Press, c1999 ]

Mabry [John R. Mabry, PhD] Mair [Victor H. Mair, Tao Te Ching : The Classic Books of Integrity and the Way. New York: Bantam, 1990. ] Ma Kou [Ma Kou, Lao Tseu: Tao Te King Le livre de la voie et de la vertu. Traduit par Ma Kou. Albin Michel, Paris, 1984] Ma Lin [Ma, Lin (2006), Deciphering Heidegger's Connection with the Taodejing, Asian Philosophy. Vol 16, No. 3, pp. 149171] Martin [William Martin, 1999] Maurer [Maurer, Herrymon, Lao Tzu/Tao Teh Ching: The Way of the Ways ,Tzu, Lao; Translated with Commentary By Herrymon Maurer ,Libraire: Ron Ramswick Books, Schocken Books, New York, New York, USA., 1985] MacHovec [Frank J. MacHovec, 1962] Marshall [Bart Marshall, Lao Tsu Tao Te Ching, A New English Version, 2006] Matgioi [Matgioi (Albert de Pouvourville), Le Tao de Laotseu, traduit du chinois par MATGIOI(Albert de Pourvourvilles), Paris, Librairie de l'Art Indpendant,1894; La via taoista (La Voie rationelle). I libri del Graal, Basaia, Roma, aprile 1985.] McDonald [John H. McDonald, Tao Te Ching, by Lao-Tzu, complete online text, a translation for the public domain, 1996] McCarroll [Tolbert McCarroll, 1982] Mears [Isabella Mears, Tao Te Ching, London: Theosophical Publishing House, 1916, 1922; Mears, Isabella (1853-1936), Tao Te King, A Tentative Translation from the Chinese, 1916 translation, reset with corrections and revisions by Dr. Mears London: Theosophical Publishing House, 1922, facsimile reprint with introduction and notes by Isabella Mears and with an appended introduction by Paul Tice, available from The Book Tree, 2003] Medhurst [C. Spurgeon Medhurst, 1905] Merel 1 [Peter Merel] Merel 2 [Peter Merel] Mirahorian [Mirahorian Dan, Florin Bratila, Tao Jian Wen, Cartea Caii si Virtutii, Intelepciunea Orientului antic in opera lui Lao Tseu si rezonantele sale actuale, Colectia Camp Fundamental, Ed. Ioana, 1992, 224 pagini, vedeti aceasta traducere completa pe: http://www.scribd.com/essenza_divina ] Mitchell [Stephen Mitchell, Title: Tao Te Ching: An Illustrated Journey, Published: 1988, London: Frances Lincoln, 1999] Moran [Moran, Patrick Edwin. Three Smaller Wisdom Books: Lao Zi( Lao Tzu; Lao Tseu)s Tao De Jing. Lanham, NY: University Press of America, 1993.] Moss [Moss Roberts, Chinese (MWD, Guodian), 2001] Muller [Charles Muller,The Tao Te Ching by Lao Tzu; Translated during the summer of 1991, Revised, July 1997; Yi-Ping Ong, "The World of Lao Tzu and the Tao Te Ching," Tao Te Ching, translation by Charles Muller, with Introduction and notes by Yi-Ping Ong, pp. xiii-xxxi, Barnes and Noble Books, 2005] Nakamura [Nakamura, Julia V., The Japanese tea ceremony; an interpretation for Occidentals, by Julia V Nakamura; [with combined teachings from Taodejing and Zen Buddhism], Peter Pauper Press, 1965] Ni [Ni Hua-Ching, Title: Complete works of Lao Tzu: Tao teh ching & Hua hu ching, Published: Malibu, CA: Shrine of the Eternal Breath of Tao, 1979] Nol [Franois Nol(1651-1729) - brought to France by Antoine Gaubil (1689-1759) First complete translation of the Taode jing - into Latin] Nyssen [Olivier Nyssen Lao Ts Tao-te-king] Org [Org, Lee Sun Ching. Lee Sun Chen Org Lao Tzu: Tao Te Ching Translation Based on His Taoism. Writers Cub Press, 1999. ] Ould [Ould, Herman. The Way of Acceptance. London: A. Dakers, 1946.] Old [Walter R. Old, The book of the path of virtue : or, A version of the Tao-Teh-King of Lao-Tze; with an introduction & essay on the Tao as presented in the writings of Chuang-Tze / by Walter R. Old. Tao de jing. English, Madras : Theosophical Society, 1894] Parinetto [Luciano Parinetto Lao Tse. La Via in cammino (Taotching). Civilt antiche, La Vita Felice, Milano, febbraio 1955. http://www.liberliber.it/biblioteca/l/lao_tzu/tao_te_ching/html/index.htm] Pauthier [Pauthier, Jean Pierre Guillaume. Le Ta-t-King, ou le Livre rvr de la Raison suprme et de la Vertu par Lao Tseu,Ed. Didot, Paris,1938 Traduit en franais et publi pour la premire fois en Europe avec une version latine et le texte chinois en regard, accompagn du commentaire complet de Sie-Ho, d'origine occidentale, et de notes tires de divers autres commentateurs chinois (Paris: Didot 1838); Pauthier G., Lao-tseu, Tao-te-King ( Livre de la Raison Supreme et de la Vertu) traducere si comentariu Pauthier G., in" Chefs-d'oeuvre litteraires de l'Inde, de la Perse, de lEgypte et de la Chine" tome deuxieme :" Chi-King" p.399, Ed.Maisonnewe et C-ie, Paris, 1872]. Qixuan [Qixuan, Liu, Lao Tseu: The Way. A New Translation, The Mid-America Press, Inc., 2002, 38 p.] Ram[Lao Tse/Lao Tze , "Tao Te King"- Cararea si virtutea, 82 paragrafe(I - LXXXII), Elie Dulcu, AninoasaGorj, Editura Ram,1932,(aceasta editie , cu 82 (in loc de 81) capitole, este prezentata in paralel cu varianta care o plagiaza [4] Lao-Tze ,Tao Te King sau Cartea Cararii Supremului Adevar, de Gregorian

Bivolaru, reprezinta o copiere "imbunatatita si corectata" a editiei publicate in 1932, de Editura Ram, Aninoasa-Gorj, intitulata: Lao Tse , TAO TE KING - Cararea si virtutea] Red Pine [Pine, Red (Bill Porter) Lao-tzus Taoteching. San Francisco: Mercury House, 1996.] Rmusat [Abel-Rmusat, M. "Memoire sur la vie et les opinions de Laou-Tseu",premire traduction partielle du Tao-Te-King, Paris, 1823. Mmoires de lAcademie Royale des inscriptions et belles lettres, vol. VII]. Rick [Rick Harbaugh, Chinese Characters: A Genealogy and Dictionary, 550 pages , Editeur : Zhongwen.Com ,1998, ISBN-10: 0966075005 http://zhongwen.com/Tao.htm] Roberts [Moss Roberts, Chinese (MWD, Guodian), 2001] RobertsH [Roberts, Holly, Tao Te Ching: the Art and the Journey (Illustrated), Anjeli Press, 2005] Robinet [ Robinet, Isabelle, Lao Tseu et le Tao, Paris, Bayard, 1996; Robinet, Isabelle, Les commentaires du Tao t king jusqu'au Vile sicle,Paris : Collge de France : Institut des hautes tudes chinoises , 1977] Rosenthal [Rosenthal, Stanley (Shi-tien Roshi), The Tao. Cardiff: The author, 1977; IX 1984,The Tao Te Ching. An Introduction by Stan Rosenthal. [British School of Zen Taoism] IX 1984 , ReligiousWorlds ~ Revised (August) 2006]) http://www.stillness.com/tao/ttc_rosenthal.txt Rubin [Rubin, Vera C., "Dark Matter in the Universe," [highly readable scientific paper with "DENNIS" cartoon illustrated above, by the astronomer Dr. Vera Cooper Rubin, whose early theories (1974) on dark matter were revolutionary with exquisite, unintended parallels to Tao Te Ching cosmology]. Proceedings of the American Philosophical Society, Vol 132 (1988), No 4, pp. 434-443. Sakurazawa Yukikazu (George Ohsawa)] Schmidt [Schmidt, Karl Otto. Tao-Teh-Ching: Lao Tzus Book of Life. (tr. fr. German by Leone Muller). Lakemont, GA: CSA Press, 1975] Seddon [Keith H. Seddon, Lao Tzu Tao Te Ching. A New Version, with Introduction, Notes, Glossary and Index] Sheets & Tovey [Alan Sheets & Barbara Tovey, "The Way of the Action of the Soul", Tao Te King Chinese - English by Alan Sheets & Barbara Tovey, 2002] Sorrell [Sorrell, Roderic & Amy Max Sorrell, Tao Te Ching made easy. Observations on the Tao. The Art of Peace. Translation and Commentary by Roderic Sorrell+ Amy Max Sorrell. New Mexico: Truth or Consequences, 2003] Star [Star, Jonathan, Tao Te Ching: The Definitive Edition. New York: Putnam, Jeremy P.Tarcher, Penguin, 2001] Sumitomo [Sumitomo, O., Das Tao Te King von Lao Tse German interpretation by O. Sumitomo, 1945] Suzuki [D.T. Suzuki & Paul Carus , Lao-tze's Tao Teh King, Chinese and EnglishTranslation, 1913 Suzuki D.T. and Paul Carus, The Canon of Reason and Virtue (Lao-tze's Tao Teh King) Chinese and English; A translation of Tao te Ching by two prominent 20th century Buddhists. Includes the complete Chinese text of the Tao te Ching as embedded graphics] Su Yan, Lao Zi Dao De Jing Cartea despre Dao si Virtute, Editura Herald, Bucuresti, 2009 Ta-Kao [Ch'u Ta-Kao, Lao Tzu, Tao Te Ching: Translated From the Chinese Ch'u Ta-Kao, Foreword by Dr. Lionel Giles. 95pp, Fifth impression of original issued by the Buddhist Society in 1937, translation., New York, Samuel Weiser, 1973]. Tan [Han Hiong Tan, The wisdom of Lao Zi( Lao Tzu; Lao Tseu): a new translation of Tao De jing(The Power of Tao) by Han Hiong Tan,Publisher: Aspley, Qld. : H. H. Tan (Medical), 2003.] Taplow [Alan B. Taplow, Lao Tzu Talks to Be, An interpretation of the Tao Te Ching,First published in 1982 - ISBN 0-941758-01-X 1997] Terence [Terence James Stannus Gray (Wei Wu Wei) Open Secret , Hong Kong University Press,The Oxford University Press, Amen House, London, E.C.4, And 417 Fifth Avenue, New York 16, Are The Exclusive Agents For All Countries Except Asia East Of Burma, First printing, April 1965, 1000 copies, T. J. Gray 1965,Printed in Hong Kong by CATHAY PRESS 31 Wong Chuk Hang Road, Aberdeen Tran Cong [Tien Cong Tran, Phenomenological Interpretation of Lao Tzu's Tao Te Chingby Tien Cong Tran, Published Authorhouse 2001, 2002] Trottier[John Louis Albert Trottier, The Way of the Universe: Tao Teh Ching,The Classic Words of Tao & Virtue,The Laws of the Universe and Power, 1994] Ts'ao [Ts'ao Tao-Chung (Cao Taochong, , Taoist nun, fl. 1119-1125), Lao Tzu Chu, (Commentary on the Tao Te Ching), 21 citations, published in Lao Tzu's Tao Te Ching, translated by Red Pine, Mercury House, 1996 (see chapters: 1, 7, 14, 15, 20, 25, 26, 32, 33, 34, 48, 54, 56, 61, 63, 70, 71, 72, 78, 80 & 81)] Unknown [Translator: unknown; Title: A Taoist classic, the book of Lao Zi( Lao Tzu; Lao Tseu), Published: Beijing: Foreign Languages Press, 1993] Vladimir [Vladimir Antonov, Lao Tse, Tao Te Ching,Translated from Russian by Mikhail Nikolenko, Published in 2007 by New Atlanteans 1249 Birchview Rd Lakefield, Ontario K0L 2H0, Canada ] Wagner [Wagner, Rudolf G. Title: A Chinese reading of the Taodejing: Wang Bi's commentary on the Lao Tseu with critical text and translation, Published: Albany: State University of New York Press, c2003] Waley [Arthur Wailey, Title: Tao Te Ching, Published: 1934,Hertfordshire: Wordsworth Editions, 1997,

http://afpc.asso.fr/wengu/wg/wengu.php?l=Taodejing] Walker [Walker, Brian Browne, 1996; Tao Te Ching (The Tao Te Ching of Lao Tzu, 1995). Piccola Biblioteca Oscar, Mondadori, Milano, giugno 1998] Wang [Wang, Robin R., "Zhou Dunyi's Diagram of the Supreme Ultimate Explained (Taijitu shuo): A Construction of the Confucian Metaphysics" [with commentary on Taodejing, Chapters 16, 28, 37, 40, 42], Journal of the History of Ideas, Vol. 66 (2005) No. 3, pp. 307-323] Watters [Watters, Thomas , Lao-Tzu, a study in Chinese philosophy, Published: Hongkong, 1870] Watts [Watts Alan, Al Chung-liang Huang, Tao: The Watercourse Way(Tao: Calea ca o curgere a apei), Pantheon, New York, 1975; in traducerea lui Dinu Luca: Tao, Calea ca o curgere de apa, Humanitas, 1995] Wawrytko [Wawrytko, Sandra A., "The Viability (Tao) and Virtuosity (De) of Taoist Ecology: Reversion (Fu) as Renewal," Journal of Chinese Philosophy, Volume 32 (March, 2005), #1, pp. 89-103. (JCP)] Wei [Henry Wei, The Guiding Light of Lao Tzu: a new translation and commentary on the Tao Teh Ching, A QUEST BOOK, Edition: Mild Wear , Publisher: Theosophical Publishing House, 234 pages ,Date published: 1982] Welch [Jerry C. Welch(Khiron), Thou Dei Jinn translated by Khiron (Jerry C. Welch), the Kuei-Shen Hsien 1998.,Published on electronic media in the United States of America. Written and Illustrated by Khiron (Jerry C. Welch) the Kuei-Shen Hsien. Calligraphy by Walter E. Harris III. Digitally Mastered by Erik Stackhouse.,1998 Chinese (Mawang Dui); ] Wieger [Wieger, Lon S.J., Lao-tzeu, Tao-tei-king, traducere si interpretare in " Les Pres du systme taoste, Sienhsien, 1913. Lon Wieger, Les Pres Du Systme Taoste, I Lao-Tzeu, II Lie Tzeu,III TchoangTzeu, Les Humanits Dextrme-Orient,Srie Culturelle Des Hautes tudes De Tien-Tsin, Socit ddition Les Belles Lettres, 95 Boulevard Raspail, Paris, Cathasia,1913, 1950, 1975. /Leon WiegerWisdom of the Taoist Masters: The Works of Lao Zi( Lao Tzu; Lao Tseu) , Lie Zi (Lieh Tzu), Tchouang Tseu(Zhuang zi)(Chuang Tzu); Tao Te Ching. Lopera di Lao-tzu. In: I Padri del Taoismo (Les Pres du Systme Taoste). Grandi Pensatori dOriente e dOccidente. Le Tradizioni, Luni, Milano, febbraio 1994.] Wilhelm [Wilhelm Richard, Tao Te King, trad., Ed. de Medicis, 1984; Wilhelm, Richard, Tao Te Ching, trans. H.G. Ostwald. London: Arkana/Routledge & Kegan Paul, 1985.] Wing [R.L. Wing, The Tao of Power, Lao Tzu's Classic Guide to Leadership, Influence and Excellence, A New Translation of Tao Te Ching from Chinese into English by R.L. Wing,Publisher: Broadway, dition Doubleway, 192 pages ,1986] Wong [Eva Wong, Li Ying-Chang, Lao-Tzu's Treatise on the Response of the Tao: A Contemporary Translation of the Most Popular Taoist Book in China by Eva Wong, Religion - 102 pages Sean (INT) Dennison - Jul 2003, Wong, Eva, The Taode Jing in Practice, in Teaching the Taode Jing, ed. by Gary D. DeAngelis, Oxford University Press, 2008] Wrigley [Wrigley, Ted, English interpretation by Ted, Wrigley, http://www.geocities.com/Athens/Bridge/7687/taote.html, http://home.pages.at/onkellotus/TTK/English_Wrigley_TTK.html, www.terebess.hu/english/tao/wrigley.html, www.geocities.com/Athens/Bridge/7687/taote.html] Wu John [ Wu, John C.H, Tao The Ching,1939; New York: St. Johns University Press, 1961] Wu Yi [Wu Yi, The Book of Lao Tzu (Tao Te Ching). San Francisco: Great Learning Publishing Company, 1989.] Xiao [Xiao Min Feng Lao Tseu, La Voie du Tao, ditions Alternatives, ISBN : 2 86227 243 4,Paris, 2000] Yang [Xiaolin Yang,Lao Zi( Lao Tzu; Lao Tseu) A Modern Chinese And English Translation, Six Star Publishing, 2002] Yen [Yen Ling-feng. A Reconstructed Lao Tzu. (tr. fr. Chinese by Chu Ping-yi). Taipei: Cheng Wen Pub., 1976] Yu-lan Feng [Yu-lan Fung A History of Chinese Philosophy, Vol. 1: The Period of the Philosophers (from the Beginnings to Circa 100 B. C.),by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University Press,492 pp,1952, 1983; Fong Yeou-Lan; Prcis d'histoire de la philosophie chinoise : D'aprs le texte anglais dit par Derk Bodde;Traduction de Guillaume Dunstheimer; Prface de Paul Demiville , 367 p. ditions PAYOT - Paris. l dition : 1952, Paris, d. Le Mail, 1992; Fung, Yu-lan, Laotzu and Chuang-tzu. In: The spirit of Chinese Philosophy (translator: E.R. Hughes), London: Kegan Paul, 1947, 59-80], Yutang [Yutang, Lin, The Tao Te Ching, The Wisdom of Laotze(Laotse). New York: published by Random House Modern Library,1948] Zhang [Thomas Z. Zhang, Jackie X. Zhang, Tao Te Jing in Plain English,104pp, Publisher: Authorhouse, 2004] Zhengkun [Gu Zhengkun, Lao Zi( Lao Tzu; Lao Tseu): the Book of Tao and Teh, Peking University Press, Pages: 320, Publication Date: 1995] Zi-chang [Tang, Zi-chang, Wisdom of Tao, Published: San Rafael, CA.: T. C. Press, 1969 ]

Situri dedicate taoismului / Other translations of the Tao te Ching online http://mysticwicks.com/archive/index.php/t-195145.html

Tao Te King Versions (http://home.pages.at/onkellotus/ http: //www.tao-te-king.org http: //home.pages.at/onkellotus/TTK/Chinese_Uni-WB_TTK.html http://www.edepot.com/taocp.html http://home.pages.at/onkellotus/TTK/_IndexTTK.html Dictionar buddhist http: //www.orientaloutpost.com/dictionary.php Outil : Convertir un texte chinois en pinyin http: //www.ramou.net/iphp/romaniser.php Dictionnaire chinois EFEO Pinyin Wade-Giles http: //www.chine-informations.com/chinois/dictionnaire/index.php Peter A. Merel. Tao De Ching - Lao Tze http: //www.chinapage.com/gnl.html http: //www.nlc.gov.cn/zxfw/jiangzuozhanlan/zhanlan/daodejing/html/01.htm http: //home.pages.at/onkellotus/TTK/_IndexTTK.html Tao Te Ching By Lao Tzu, Laozi, Stephen Addiss, Stanley Lombardo http://books.google.com/books? id=hXoEv5WpqukC&printsec=frontcover&dq=Tao+Te+Ching+By+Lao+Tzu,+Laozi, +Stephen+Addiss,+Stanley+Lombardo Translated Chinese Texts http: //www.a01creative.com/work_details.php?writing=dao-de-jing-way-of-virtueclassic&category=chinese-texts "The Tao Teh King" or "The Tao and Its Characteristics", translated by James Legge, 1891. (Source: Project Gutenberg) "The Canon of Reason and Virtue", translated by D. T. Suzuki and Paul Carus, 1913. (Source: Internet Sacred Text Archive) "Laotzu's Tao and Wu Wei" translated by Dwight Goddard and Henri Borel, 1919. (Source: Internet Sacred Text Archive) http: //www.yellowbridge.com/onlinelit/daodejing.php http: //www.duhtao.com/translations.html http: //www.tao-te-king.org http: //translate.google.com/ http: //ctext.org/dictionary.pl?if=en&id=98330 http: //ctext.org/dictionary.pl?if=en&id=11595 http: //de.thefreedictionary.com/aussch%c3%bctten http: //www.wordhippo.com/what-is/the-meaning-of/german-word-ebenfalls.html http: //www.babylon.com/affiliates/landing/index.php?id=12315 http: //www.zdic.net/zd/zi/ZdicE8ZdicB0ZdicB7.htm
http: //www.mdbg.net/chindict/chindict.php?wdrst=0&popup=1&wdqchid=%E8%BE%9F %E8%B0%B7

http: //cailab.net/cgi-bin/wordlook.pl?searchtype=chinese&word=traditional http: //dict.youdao.com/w/%E7%9C%9F%E4%BA%BA/ http: //www.ramou.net/ texte chineze adnotate Outil : Convertir un texte chinois en pinyin http: //www.ramou.net/iphp/romaniser.php texte adnotate http: //www.ramou.net/zhCadreActualite.htm dictionare http: //www.ramou.net/di/diTable.htm Zhuang Zi | Ch 01 - Chapitre 1 - Libre Errance http: //cjk.elikozoe.net/index.php?id=zhuangzi-01 http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etc http: //inedia.info/zhongwen/ http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm Zhuang Zi | Ch 01 - Chapitre 1 - Libre Errance http: //cjk.elikozoe.net/index.php?id=zhuangzi-01 http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etc http: //inedia.info/zhongwen/ http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm http://sensdutao.over-blog.com/categorie-12218716.html http://sensdutao.over-blog.com/35-index.html http://earlywomenmasters.net/tao/ch_06.html Le Vide Mdian par Franois CHENG

Le livre du vide mdian. Albin Michel http://afdt.chez-alice.fr/TCClecturesdecembre05.htm#haut Vacuit et Lcher Prise / Le Chi dans les autres cultures par Jean Nol Ortega http://afdt.chez-alice.fr/TCClecturesjuillet03.htm DICTIONAR - TEXT ONLINE http://zhongwen.com/dao.htm LE PLEIN DU VIDE Xu Yi http://www2.cndp.fr/secondaire/bacmusique/xuyi/inspiration.htm The Doctrine of the Mysterious Female in Taoism: A Transpersonalist View. By Evgueni A. Tortchinov. Department of Philosophy, Ste. Petersburg State University, Russia. 54Kb. http://earlywomenmasters.net/tao/ch_06.html http://ctext.org/text.pl?node=11595&if=en&show=parallel http://www.tao-te-king.org/ LEGATURI CATRE ARTICOLELE DEDICATE FIECARUI CAPITOL 1. Traducerea capitolului 1 din Tao Te Ching ( Dao De Jing ) al lui Lao Tzu ( Lao Zi ) Tao (Calea ctre cunoatere direct) i Te (putere capacitate de aciune nemijlocit) / Tao (La Voie vers la connaissance directe) et la Puissance (la capacit d'action directe) /Tao -The Way to direct knowledge and Power (capacity of direct action) http://www.scribd.com/doc/85716505/ vedeti si in: "O realitate separata/ A Separate Reality" http://www.scribd.com/doc/27464855/ 2. Traducerea capitolului 2 din Tao Te Ching ( Dao De Jing) al lui Lao Tzu ( Lao Zi ) Lao Tzu Chapter 2 Dincolo de dualitate: Stiinta eliberarii/Beyond Duality: The Science of Transcendence Cmpul surs i calea orizontal i vertical de cunoatere i de aciune Source field and the horizontal and the vertical path of knowledge and action Calea ctre izvorul vieii/The Way to the Source of Life /Le chemin vers la source de la vie Cele trei ci cunoscute de civilizaiile avansate de ieire din timp i spaiu/Three ways to transcend time and space that are known to all highly advanced civilisations http://www.scribd.com/doc/67258603/ 5. Traducerea capitolului 5 din Tao Te Ching ( Dao De Jing ) al lui Lao Tzu ( Lao Zi ) Conexiunea dintre prezenta impartiala si golirea de fluctuatii psiho-emotionale Temelia reintoarcerii Acasa (realitatea sursa; Tao ) / Impartial Presence (Awareness) in Lao Tzu and Patanjali - The connection between Impartiality and Emptiness is the cornerstone of Returning Home (Source Reality, Tao) http://www.scribd.com/doc/82652767/ 6. Lao Zi / Lao Tzu/ Lao Tseu la z Capitolul 6. d li zhng Poarta de intrare in vortex / Poarta feminin a vortexului ( xun pn) The Access door in the vortex/ The Female Gate of the Vortex ( xun pn) La Porte d'accs dans le tourbillon / La porte Fminin du Vortex( xun pn) Lao Zi / Lao Tzu/ Lao Tseu Capitolul 6. d li zhng CARACTERISTICILE REALITATII SURSA [TAO] VORTEXUL PRIMORDIAL -BLACK HOLE articol de Mirahorian http://www.scribd.com/doc/123522800/ 7. Traducerea capitolului 7 din Tao Te Ching ( Dao De Jing ) al lui Lao Tzu ( Lao Zi )

Separarea de izvorul vietii inseamna boala si moarte; reconectarea la izvor inseamna vindecare si viata; nicio ramura nu poate fructifica si nu poate ramane in viata, daca este taiata sau separata de intreg ( arbore, vie); daca vrei vindecare, nemurire, atunci reconecteaza-te la intreg. Sistemul de reconectare al speciilor evoluate de pe Terra este somnul (programul de reintoarcere periodica pe pilot automat in baza- realitatea sursa); Sistemul de reconectare al fiintelor umane realizate este cuplarea permanenta la realitatea sursa - trecerea la regimul de functionare divin , direct, non-dualist ... Reconectarea Reconnection Reconnexion [] http://www.scribd.com/doc/122147773/ 8. Traducerea capitolului 8 din Tao Te Ching (Dao De Jing) al lui Lao Tzu ( Lao Zi ) Ce putem invata de la apa ? http://www.scribd.com/doc/83493048 10. Traducerea capitolului 10 din Tao Te Ching (Dao De Jing) al lui Lao Tzu ( Lao Zi ) Imbratisarea lui Unu / Embracing the One bo yi pao i Traducere si Comentariu al Capitolului 10 al lui Laozi/Lao Tzu din Daodejing/Tao Te Ching http://www.scribd.com/doc/48146245/ 40. Lao Tzu 40 - Reintoarcerea Returning Feedback Ciclul Rentoarcerea [ciclul, feedback-ul ] este caracteristica micrii lui Tao Returning [cycle, feedback] is the characteristic of the movement of the Tao Retournement [cycle, raction inverse] est la caractristique du mouvement du Tao Trezirea, eliberarea se realizeaza prin reintoarcere la sursa realitatii articol de Mirahorian http://www.scribd.com/doc/122458535/ 47. Traducerea capitolului 47 din Tao Te Ching (Dao De Jing) al lui Lao Tzu ( Lao Zi) Universul holografic; Cerul -un loc inlauntrul tau-Universul Holografic Imparatia lui Dumnezeu este inlauntrul vostru William Blake scria: "sa vezi universul intr-un graunte de nisip si raiul intr-o floare salbatica". (To see a World in a Grain of Sand and a Heaven in a Wild Flower; Voir un Monde dans un grain de sable, et un ciel dans une fleur sauvage). http://www.scribd.com/doc/26757605/ ANEXE Anexa 1 : Chapitre 4 Daode Jing: le Principe http://sensdutao.over-blog.com/categorie-11952495.html Un retour sur le Tao au travers dun descriptif de ses manifestations, seule manire objective den parler. Quant son essence, cela reste et semble devoir rester un mystre ! 1 Le Tao dissmine sans jamais se remplir http://sensdutao.over-blog.com/article-4-1-le-tao-dissemine-sans-jamais-se-remplir75362152.html 2 Insondable anctre de toutes choses ! http://sensdutao.over-blog.com/article-4-2-insondable-ancetre-de-toutes-choses75561879.html 3 Il arrondit les angles,

http://sensdutao.over-blog.com/article-4-3-il-arrondit-les-angles-75835841.html 4 Dissipe la confusion, http://sensdutao.over-blog.com/article-4-4-dissipe-la-confusion-76049200.html 5 Harmonise la lumire, http://sensdutao.over-blog.com/article-4-5-harmonise-la-lumiere-76266984.html 6 Unifie la poussire. http://sensdutao.over-blog.com/article-4-6-unifie-la-poussiere-76653460.html 7 Pure prsence ! http://sensdutao.over-blog.com/article-4-7-pure-presence-76872642.html 8 Je ne sais do il vient. 9 Il semble antrieur ltre suprme http://sensdutao.over-blog.com/article-4-8-je-ne-sais-d-ou-il-vient-77247931.html Apasati pe fraza in lb. chineza ca sa ajungeti direct la explicatiile acelei fraza / Cliquer sur le numro de phrase vous transportera directement aux explications de la phrase en question. Commentaires : Un paragraphe trs profond (, ), lexemple du Tao, o rien ne semble assur, do laccumulation de (peut-tre, probablement), de (apparatre, sembler tre) ou encore (sembler, paratre). Ajoutons-y des mots aux multiples sens et lon comprend que Lao Zi ne fasse que conjecturer de la nature du Tao et finisse par concder (je ne sais pas). Nous aurions pourtant aim que lauteur clarifie ce qui est confus ( ) ou unifie ce qui est poussire ( ). Mais comment pourrait-il en tre autrement puisque , (1-1) ? Je ne sais quune chose du Tao, cest que je nen sais rien Le paragraphe ouvre nanmoins sur du concret avec une sorte de soupe cosmique do bouillonne et jaillit () toute chose ( ) sans jamais pouvoir tre rempli (). Comment en effet remplir ce qui est sans fond et sans limite ? Au dbut du Monde tait une soupe cosmique illimite, compacte et immobile. dclarait aussi Anaxagore de Clazomnes (500-428 av. J.-C.) Nous retrouvons ensuite le vieux dbat (Cf. Chap 2) quant la traduction de : toutes choses ou dix mille tres. Du ct de la cosmologie ( toutes choses ), lide gnrale reste lharmonie dun univers qui ne doit pas tre ni trop pointu ou anguleux () ni trop confus (), ni trop lumineux () ni trop poussireux (). Pour ce faire, le Tao attnue ou matrise (), clarifie ou apaise (), harmonise () et unifie (). Il fait en sorte que lunivers opre dans un juste milieu. Car il y a deux cts opposs en toutes choses, et si lun des cts lemporte, ce ne peut tre indfiniment : lautre ct, son tour, lemportera. Rien, donc, ne peut se maintenir gal lui-mme rien si ce nest la Voie prcise Marcel Conche.( Heraclit - ceea ce nu apune niciodata este logos- programul care guverneaza tot ceea ce curge permanent ) Ct conseils du Sage destination des hommes ( dix mille tres ), dans la continuit du Chap 3, la perception du Tao mousse () ou canalise lesprit combatif (), disperse ou clarifie () la confusion () des esprits, relativise ou harmonise () la gloire ou les honneurs () et sassimile () aux dfauts (). Le Souverain () voqu dans la dernire phrase na rien de politique mais est plutt une rfrence une figure mythologique chinoise que lon retrouve dans les

classiques. Apparemment () antrieur () cet tre Surprme, lorigine du Tao demeure mystrieuse, (1-8), (1-9), prsence ( ) profonde et tranquille ( ) ! Galile sest retrouv devant lInquisition pour avoir os reprendre les ides coperniciennes dun univers non centr sur la Terre. Que serait-il advenu dun Lao Zi suggrant la prminence du Tao ? Son je ne sais pas ou son il semble que viserait-il ne pas froisser trop de susceptibilits ? A cause de labstraction du sujet, et peut tre aussi par prudence, ses conclusions choquant les anciennes traditions chinoises, Lao-tzeu [] ne se prononce pas sur lorigine du Principe, mais le fait antrieur au Souverain des Annales et des Odes [] [ce qui] quivaut donc pratiquement sa ngation prcise Lon Wieger. Une chose est sre : prendre comme Principe un Tao indfinissable et comme rgle un je ne sais pas rduit le risque de dogmatisme et dantagonismes. Un tel Principe, ouvert et flexible, est une invitation la communion spirituelle, loin des clivages et querelles de chapelles.

1 4-1. Le Tao dissmine sans jamais se remplir http://sensdutao.over-blog.com/article-4-1-le-tao-dissemine-sans-jamais-se-remplir75362152.html Pourquoi le Tao nest pas vide. Pourquoi il suse surtout lorsquon ne sen sert pas. . do chng r yng zh hu b yng Dao - Projeter - [conj.] - Utiliser - [liaison] Peut-tre - Pas tre rempli. vedei semnificaia fiecrui caracter in dicionarul situat dup note Traduction 1 : Le Dao est vide, est un vide, est comme un bol vide, est comme un vase, que lusage ne remplit pas, que nul usage ne comble, qui, en dpit de son emploi ne se remplit jamais, qui parat inpuisable lusage. Le Principe foisonne et produit, mais sans se remplir. (Lon Wieger) Le Tao est tel un puits: sans cesse utilis mais jamais tari. (Stephen Mitchell) La Voie jaillit et lon y puise durablement, sans excs (Catherine Despeux) Le Tao est une puissance cratrice illimite, le processus infiniment jaillissant de lautocration (Anne Cheng, p.339), lternel jaillissement des choses (Matre Eckhart, p.101). Lunivers, en constante expansion, ne peut se remplir. Selon Catherine Despeux, si lon retient une autre leon qui remplace le caractre jaillir , chong, par celui de vide mdian [ capitolul 5 in conexiuni ], zhong, on peut considrer que, si la voie jaillit, cest parce quil y a ce vide constant qui permet le renouvellement et qui incite au devenir des choses. (p.74). Traduction 2 : La Voie est modre et s'utilise longtemps, sans excs. (Catherine Despeux) Cest ici le caractre [zhong] qui est utilis : La Voie prise la modration et lharmonie [] Il ne faut pas user lexcs de la volont et de lintention, afin de ne pas aller lencontre des avertissements de la Voie. (Despeux, p.172) trounoir3 nb[ pune imaginea unei gauri negre, dar nu intelege nimc]

Contre-sens ? Limage du rcipient statique ou du Tao vide apparat comme un contre-sens et il sera difficile dexpliquer par la suite comment le vide produit toute chose. Conradin Von Lauer va jusqu dire que Le Tao est le vide . Il est en fait moins question de vide que de profondeur ou despace illimit, de puits sans fond selon la traduction de Stephen Mitchell. Cette dernire version, tout comme les autres, lexception notable de celle du Pre Lon Wieger[1], rend toutefois mal compte du dynamisme cratif du Dao et de la dissmination de sa cration dans lunivers. Ainsi, il sagit moins dune source qui se renouvellerait indfiniment au fond dun puits que de limpossibilit remplir ce qui na pas de fond ou de limites ce qui expulse sa production et est un important lieu de cration mais aussi de passage. Marcel Conche fait juste titre le parallle avec le tonneau des Danades ( pedeapsa de a umple o conducta sau un butoi gaurit) mais reste sur lide du vide. Enfin, il est bien vident que le Tao gnre son flux indpendamment dune volont extrieure ou dun usage ou besoin "personnel". Le Tao dissmine sans jamais se remplir Le Tao bouillonne, projette de la matire, de lnergie sans que cette matire cre ne puisse jamais le remplir, le combler ; sans que cet usage, cette fonction ne puisse jamais spuiser. Le Tao est comme une sorte de trou noir invers ( polul masculin al vortexului ) qui, au lieu dattirer lui la matire, la projette indfiniment dans lunivers dont il est lui-mme lorigine, qui est en continuelle expansion et qui se confond avec lui. Sans fond et sans limites, il ne peut videmment tre plein. Ce qui domine profondeur infini, coulement infini est la pense de linfini prcise Marcel Conche. [ a ramas prizonier in minte] Rflexions : 1. A linstar du Tao, ne pas se remplir de ses propres productions ou crations intellectuelles, ne pas prendre la grosse tte ou laisser ses chevilles trop enfler, Cf. 214. 2. Dissminer, multiplier les bienfaits mais sans rien attendre en retour ! On nest jamais trop plein de gnrosit ou damour et cette fonction se renforce et nous renforce lusage. Nos qualits manent du plus profond de notre tre. Notre humanit ne suse que si on ne sen sert pas. 3. Nous sommes galement sans fond dans notre capacit produire des ides, innover, rflchir, nous amliorer. De quelque ct que lme aille sur le chemin de connaissance, vers le dedans ou le dehors, le haut ou le bas, elle ne rencontre pas de limite sa capacit de faire la lumire. (Marcel Conche, Hraclite, p.360) 4. Tout comme la dmocratie ou la libert de la presse, le Tao ne suserait-il que lorsquon ne sen sert pas, lorsquon oublie sa prsence ? [ sabia nefolosita ruginestefunctia creaza organul]

2 4-2. Insondable anctre de toutes choses ! http://sensdutao.over-blog.com/article-4-2-insondable-ancetre-de-toutes-choses75561879.html Pourquoi tout procde du Tao. Pourquoi nos racines plongent dans linconnu. , yun x, s wn w zh zng Profond - [part.] Apparatre/Similaire - Dix mille - tres - [liaison] Anctre vedei semnificaia fiecrui caracter in dicionarul situat dup note Traductions :

Ce Tourbillon Profond, ce sans-fond, ce gouffre insondable, cette source dabme, semble tre l'anctre des dix mille tres, le patriarche de tous les tres, lorigine, la racine de toutes les choses du monde. Quel abme ! Il apparat comme lanctre des dix mille tres. (Docteur Marc Haven et Daniel Nazir) Dans la continuit de 4-1, le Tao apparat comme le crateur de tous les tres, de toutes les choses qui remplissent lunivers. Il nest donc pas vide ! Limage du vaisseau [au sens ancien de vase ] a ici sa limite concde Marcel Conche, qui contredit nanmoins la caracttistique gnitrice de la Voie en crivant il semble quen tant que vide, elle appelle les tres la remplir . Similarit avec 1-4 ( propozitia din capitolul 1- Existenta este mama celor zece mii de lucruri) mais nous allons plus profondment dans lantriorit : aprs la mre (de toutes choses), je demande lanctre ! commencement_nb.jpg -Insondable anctre de toutes choses ! Le Tao est insondable parce quil na pas de fond. Rflexions : 1. Notre arbre gnalogique puise ses racines dans linconnu. Qui peut dire, au-del de quelques gnrations, de qui nous sommes rellement les descendants ? 2. Nous partageons tous le mme anctre : la nature, le Tao ! Notre nature est ainsi dtre frres et surs. En prendre conscience afin de vivre le principe de la fraternit et du partage. 3. Nous avons dj du mal nous connatre alors comment connatre nos parents ? A partir du moment o ils sont insondables car eux-mmes le rsultat dune multitude de facteurs (gntique, ducation, expriences, habitudes,), est-il raisonnable de leur en vouloir pour leurs manquements ? Nont-ils pas, eux-aussi, comme tout le monde, fait de leur mieux ? 4. Tout ce que nous sommes devenus, nous le devons originellement nos parents. Gratitude pour le plus beau cadeau qui soit : la vie ! 3 4-3. Il arrondit les angles http://sensdutao.over-blog.com/article-4-3-il-arrondit-les-angles-75835841.html Pourquoi la ligne droite nest pas naturelle. Pourquoi la violence est un malentendu. cu q ru Dfaire Son/Leur Acr vedei semnificaia fiecrui caracter in dicionarul situat dup note Traductions : Il brise leurs pointes, mousse tout tranchant, en mousse les pointes, ce qui tranche. Il mousse ce qui est aigu (Shi Bo) Il est paisible (Lon Wieger) Dans le contexte de la cosmologie ( toute chose ), qui semble tre lobjet du paragraphe, lide naturelle darrondir les angles, la droite ntant pas une forme de la nature, au contraire de la courbe. Lon Wieger prcise : tre mousse, sans pointe ni tranchant . Dans loptique de dix-mille tres , on pourrait retrouver plutt ici lide exprime en 3-1 ( ) de ne pas surestimer les personnes vertueuses, de limiter lesprit combatif des individus et Liou Kia-hway parle ainsi de la symbolique de lminence. Ou encore, avec Marcel Conche, que ce qui est tranchant (ou aigu, ou pointu) [] ne reste pas tranchant, mais est mouss , ide dimpossible prservation que lon retrouvera en 9-2.

Contre-sens ? [q] fait normalement rfrence aux dix mille tre mais certains traducteurs le font porter sur Tao lui-mme. Mais comment le Tao pourrait-il mousser sa subtilit (Julien) ou son acuit (Haven et Nazir) ? Il apparatrait pour le moins surprenant que lordre de la nature doive tre modifi par la nature elle-mme, quelle doive sauto-rguler arbre_danse_nb.jpg -Il arrondit les angles Il mousse ce qui est vif. Et nous constatons en effet que tous les astres, soleils et plantes ont t rods, par le temps et leur dplacement dans lespace, en sphres plus ou moins lisses. -Il canalise lesprit combatif Le Tao ne saurait agir directement sur les individus (pour preuve la violence de lhistoire) mais la perception du Tao limite naturellement les "pointes" ou le "tranchant" de ceux qui y prtent leur attention, qui y sont sensible, limage du Sage. Rflexions : 1. Nos villes de bton, toutes risses de pointes, toutes en lignes droites, sloignent de lesprit de courbe et de flexibilit de la nature. La foudre frappe dailleurs en priorit ce qui est pointu. 2. Que serait un monde qui suivrait les prceptes du Tao ? Certainement un monde plus paisible Merci ainsi de bien vouloir propager ces ides autour de vous 3. Lorgeuil, larrogance ou lagressivit ne sont pas des principes de la nature. La violence de lhomme est un malentendu. La nature na pas le choix tandis que le choix fait partie de la nature de lhomme. Lhomme en effet possde la raison et le raisonnement. Heureux possesseur de la force de largument, lhomme continue nanmoins avoir frquemment recours largument de la force La violence serait-elle un signe de btise ? Trs certainement ! Compenser ses dficiences intellectuelles ou motionnelles par un comportement violent est un rflexe frquent chez lhomme. Utiliser sa force est ainsi paradoxalement chez lhomme un signe de faiblesse, un aveu dimpuissance. (Le respect de sa nature) 4. En Chine, lorsquil y a violence, elle est humaine, volont de puissance, sentiment de supriorit. Mais la mtaphysique, la philosophie, les religions y sont de tolrance. Il ne peut y avoir et ny a jamais eu en Chine de fanatisme religieux, ni de volont de matriser la nature et lunivers. Pas de Dieu qui nonce un diktat, qui dit je suis la Vrit , sinon pour dire elle est multiple , entendez toutes les voix. (Anne Robinet, p.279)

4 4-4. Dissipe la confusion http://sensdutao.over-blog.com/article-4-4-dissipe-la-confusion-76049200.html Pourquoi la confusion est encourage par le systme. Comment le Tao aide sen librer. ji q fn Dissiper - Son/leur Confusion vedei semnificaia fiecrui caracter in dicionarul situat dup note Traductions :

Dissout leurs nuds, dmle tout nud, rsoud tout diffrent, dnoue tout cheveau, dnoue ses voiles. Il rsoud le dsordre (Shi Bo) Il dnoue le fil des existences (Conradin Von Lauer) Lapproche cosmologique serait de donner un ordre et une cohrence la soupe originelle , davoir une place pour chaque chose et chaque chose sa place (Samuel Smiles), de ntre pas embrouill, compliqu (Lon Wieger qui se contente dun laconique Il [Le Principe] est simple ). Du ct de lhomme, lide que les conflits ou les diffrents des tres se rsolvent naturellement. Ce qui est nou (ou ml) [] ne reste pas nou (ou ml), mais est dnou (ou dml) ou se dnoue prcise Marcel Conche qui ose la comparaison avec les simples lacets nous . ( sireturile inodate; aliajele care se separa in componente - in timp) -Agence le dsordre Lunivers, ordre en constante mouvance, est un dsordre permanent -Dissipe la confusion Ltude du Tao (ou plus exactement le fait de suivre sa voie) dissipe le dsordre dans les curs (Cf 3-5) et permet la comprhension (Cf. 1-9) Rflexions : 1. La confusion est la stratgie du systme pour nous affaiblir et nous faire consommer. Si tout tait clair, nous serions tous heureux et en pleine forme! 2. Notre poque se caractrise par la profusion des moyens et la confusion des intentions (Einstein) Que souhaitons-nous vritablement faire de nos vies ? 3. Comprendre les manipulations et mettre de lordre dans sa vie et ses ides : les premires tapes sur le chemin du contentement personnel ! 4. En attendant lillumination du Tao, dcouvrez et apprenez dpasser les manipulations cologiques et alimentaires

5 4-5. Harmonise la lumire http://sensdutao.over-blog.com/article-4-5-harmonise-la-lumiere-76266984.html Pourquoi il nous faut viter lblouissement. Pourquoi larrogance conduit lobscurit. h q gung Harmoniser Sa/Leur Lumire vedei semnificaia fiecrui caracter in dicionarul situat dup note Traductions : Accorde leurs lumires, harmonise toute lumire blouissante, tempre sa splendeur, fusionne toutes lumires, tempre leurs clats. Tamise la lumire (Catherine Despeux) Au niveau du cosmos, prolongation de lordonnancement de 4-4 : les points lumineux, les soleils, doivent tre harmonieusement rpartis et disperss. Pourquoi lunivers est-il si uniforme grande chelle ? Pourquoi semble-t-il tre identique en tous points de lespace et dans toutes les directions ? sinterroge ainsi Stphen Hawking (Une brve histoire du temps, p.157) Le jour doit aussi harmonieusement succder la nuit

et ne pas tre trop blouissant afin de permettre le dveloppement de la vie. Ct hommes, de trop grandes disparits de brillance attire les convoitises et suscite les jalousies. Nous retrouvons ainsi lide de 3-1 ou 3-2 : la mise en avant des personnes, de leurs qualits (Liou Kia-hway), la gloire dun champion, dun soldat vainqueur (Marcel Conche) ou des biens brillants sont sources de dsordre et ne durent pas. eroarea ierarhizarii valorice- creaza dezordini ( hotie, invidie) Mieux vaut donc tre modeste (Lon Wieger). Ce qui fait dire au Matre du Bord du Fleuve que mme lorsque seule la clart est visible, il faut tre conscient de lobscurit et ne pas, par sa brillance, troubler autrui. (Despeux, p.174) Et en effet Il faut conclure lexistence dinnombrables corps obscurs ct du soleil, - des corps que nous ne verrons jamais. (Nietzsche, Par-del le bien et le mal, p.192) - Harmonise la lumire Le soleil est adoucit par un nuage va mme jusqu dire Jonathan Star -Tempre larrogance Ou relativise la gloire Rflexions : 1. Relativiser nos qualits et se rappeler que La beaut nest pas tant une qualit de lobjet considr quun effet en celui qui le considre (Spinoza) ou que On ne doit pas juger dun homme par ses grandes qualits, mais par lusage quil en sait faire (La Rochefoucauld) 2. Pourquoi l'homme fut-il cr le dernier jour ? Pour que, si l'orgueil le prend, on puisse lui dire : dans la cration, le moustique t'a prcd. dclare Le Talmud. 3. Ce qui brille est gnralement de lordre du paratre. [ordine/ierarhie in lumea efectelor ] Tout ce que le systme nous prsente comme tant clatant (le show biz des strass et des paillettes) est en ralit dune pitoyable superficialit. 4. Si tous les gens qui vivent ensemble s'aimaient, la terre brillerait comme un soleil (Proverbe franais) Mais dans ce cas, pourrions-nous encore y vivre ? Le bien se comprend par le mal comme la lumire se comprend par lobscurit, Cf. Chap 2. 6 4-6. Unifie la poussire http://sensdutao.over-blog.com/article-4-6-unifie-la-poussiere-76653460.html Pourquoi tout est poussire. Comment se forme lUnicit. tng q chn Ensemble - Son/leur Poussire vedei semnificaia fiecrui caracter in dicionarul situat dup note Traductions : Runit, unifie, rassemble leurs poussires, fait un de toutes poussires, sassimile la poussire Se mle toute poussire (Feng Xiao Min) Il runit le monde (Shi Bo) Ct cosmos, nous retrouvons l la formule catholique rituelle du mercredi des cendres Souviens-toi que tu es n poussire et que tu redeviendras poussire . identificarea cu trupul, materia ca la noi La formule galement de lastrophysicien Hubert Reeves : Nous sommes tous des poussires dtoiles !

Une autre interprtation est propose par Marcel Conche : ce qui est dispers la faon de poussires, ou dsuni [] se rassemble (ou sunit), ou peut se rassembler, cela en vertu de lunicit et de lindissociabilit des contraires et dillustrer cette rgle avec les eaux qui formeront les ruisseaux, puis le fleuve. unirea contrariilor= calea de a ne intoarce in ocean- vedeti capitolul 2 Le Tao offre lhomme la possibilit de percevoir lUnicit de toute chose, la prsence du Tao dans chaque grain de poussire. legatura cu principiul holografic din capitolul 47 William Blake scria: "sa vezi universul intr-un graunte de nisip si raiul intr-o floare salbatica". (To see a World in a Grain of Sand and a Heaven in a Wild Flower; Voir un Monde dans un grain de sable, et un ciel dans une fleur sauvage). Ct hommes, la notion de poussire ou de sale, pourrait se rfrer aux dfauts (Liou Kia-hway), quil convient l aussi de relativiser et de considrer comme faisant aussi partie du Tao (Cf. 2-5) Partager volontiers la poussire, la bassesse du vulgaire prcise Lon Wieger (qui se contente dans sa traduction dun laconique amiable ) et lon retrouvera cette ide dans le Chap.8 Contre-sens ? Toujours cette question du [q] faisant rfrence au Tao : comment le Tao pourrait-il sunir sa poussire ? Le Du rien, cre toute chose de Conradin Von Lauer est une image plaisante mais qui sloigne par trop du sens des caractres chinois. - Unifie la poussire Sous-entendu : et avec structure un monde - Accepte les dfauts Sous-entendu : les runit avec les qualits afin de prsenter un tre complet Rflexions : 1. Le monde nest quun amas de poussire ordonn. Notre folie pourrait-elle tout rduire en cendre ? Chaque composant pris isolment est fragile et nous avons en effet la technologie pour dsintgrer la plante 2. Chaque grain de poussire prsente la structure de lunivers. 3. Quand nous fragmentons la matire brute (ou mlange) nous pouvons la rduire en atomes. Mais puisque les atomes seront aussi sujets une division ultrieure, toutes formes dexistence matrielle, quelles soient grossires ou dlicates, ne sont que lombre de la particulatisation et nous ne pouvons leur attribuer aucun degr de ralit absolue ou indpendante. (Ashvaghosha, cit par Fritjof Capra, p. 297) 4. Un peu de modestie car notre nature est aussi constitue de poussire En physique atomique, nous ne pouvons jamais parler de la nature sans, simultanment, parler de nous-mmes. (Fritjof Capra, p. 71) 5. Nous sommes aussi constitus de dfauts et dimperfections et il est illusoire de rejeter cette caractristique naturelle. 7 4-7. Pure prsence ! http://sensdutao.over-blog.com/article-4-7-pure-presence-76872642.html Pourquoi le Tao est a. Comment nous pourrions nous en inspirer. , zhn x, s hu cn Placide/Profonde - [part.] - Apparatre/Similaire Peut-tre Exister vedei semnificaia fiecrui caracter in dicionarul situat dup note Traductions :

Profond, intense, pur, cach dans les profondeurs, profondeur dabme, sans forme et invisible, dune profondeur invisible, il semble exister partout et ternellement, tre jamais, subsister ternellement, durer toujours, on dirait une prsence, il est l, il est toujours prsent. - qu'il est pur! Il semble subsister ternellement. (Stanislas Julien) - Retour sur 4-1 et 4-2 avec notion supplmentaire de prsence ou dexistence, ce qui rejoint galement 2-15. Si profond, si pure, si tranquille. Il a toujours t ainsi propose Jonathan Star. La profondeur de la Voie [] est la raison de sa permanence explique Marcel Conche. Contre-sens : La notion dinvisibilit napparat pas dans les caractres et lon peut stonner quune profondeur soit invisible (Ma Kou), la perception de la profondeur tant ou ntant pas ! Dire que le Tao est cach mais toujours prsent (Stephen Mitchell) est une autre surprise, le Tao tant au contraire prsent en toutes choses et donc bien visible ! Globalement, cette phrase a donn du fil retordre aux traducteurs et je ne saurais non plus prtendre une quelconque vrit -Pure prsence ! Sous-entendu Pure prsence sereine afin de rendre compte de . Continuit avec 4-6 : le Tao est prsent partout et en tout. Point dexclamation afin de ne pas oublier [x] Rflexions : 1. Quand faisons-nous rellement acte de prsence ? Quand sommes-nous vritablement prsent dans linstant (prsent) ? Le vrai bonheur serait de se souvenir du prsent (J. Renard, Journal) 2. Allo, tu es o ? Je suis o je suis et jentends en profiter au maximum, sans tre drang par une sonnerie toutes les dix minutes ! Au-del de la question de la nocivit des ondes, nest-ce pas le fait dtre joignable tout moment qui est problmatique ? 3. La srnit dcoule de ces moments de totale perception, en harmonie avec le flux du Tao. 4. Hier est derrire, demain est un mystre, aujourd'hui est un cadeau et cest pourquoi on l'appelle prsent. (Dicton chinois)

8 4-8. Je ne sais do il vient http://sensdutao.over-blog.com/article-4-8-je-ne-sais-d-ou-il-vient-77247931.html Pourquoi il est inutile de savoir. Comment la mconnaissance vite la division et le dogmatisme. . w b zh shu zh z Je/nous - Pas - Savoir - Qui - [liaison] Graine/Enfant vedei semnificaia fiecrui caracter in dicionarul situat dup note Traductions : Je ne sais pas, nous ignorons, de qui Il est le fils, do il vient, de qui il procde, qui lui a donn naissance. - Je ne sais pas d'o il vient (Feng Xiao Min) - Premire affirmation directe de Lao Zi pour dire, comme Socrate, quil ne sait pas ! Le Big Bang, lorigine du Tao demeure un mystre et les philosophes chinois ne sembarassent gnralement pas de trop chercher dans cette direction Selon Marcel

Conche, cest l une faon de dire que le Tao la Voie nest le fils de personne. Il ny a rien avant. UN ALT MOD DE A AFIRMA CA TAO ESTE NENASCUT Contre-sens : Parler de fils ou de fille (si lon a traduit Dao par Voie) est correct en soi mais nanmoins un peu anthropomorphique vis--vis dun Tao universel. Dire avec Conradin Von Lauer que nul ne la engendr est contradictoire avec le sens de la phrase. Demander avec Je me tourne vers vous , Je ne sais qui peut en tre lenfant ? , Je ne sais pas encore quel enfant de quelle famille est capable de mette [la Voie] en pratique ? (Despeux, p.174) est contraire au sens communment admis. - Je ne sais do il vient Rflexions : 1. Principe dhumilit : mme le Sage ne sait pas tout ! Rpondre Je nen sais rien , cest le propre du grand matre en prsence de la ralit ultime. [] La question rveille mme chez lauteur, chez le matre, son propre sentiment dinconnaissance, de non-savoir. prcise Bernard Durel dans son commentaire du Nuage de lInconnaissance.[1] 2. Principe de sincrit : quand on ne sait pas, mieux vaut le dire ! 3. Principe de ralisme : il nest pas besoin de tout savoir pour suivre le Tao ! 4. Principe de pragmatisme : ne perdons pas notre temps sur de pures spculations ! 5. Principe dunicit : dire que lon ne se sait pas, vite de se facher avec quiconque ! 6. Principe de vie : le pass mystrieux importe moins que la prsence tranquille et sereine au prsent ! 7. Principe de logique et de comprhension. Dans la mesure o nous nous approchons vraiment de lau-del, nous devons faire attention de ne pas enfermer le Tout Autre dans un concept qui mane de la conscience humaine. Pouvons-nous comprendre ce quon appelle le divin, la transcendance aussi facilement ? Est-il juste de dire : je comprends ? Si le mystre ne reste pas un mystre ce nest plus un mystre ! (Drckheim, p.99) 9 4-9. Il semble antrieur ltre suprme http://sensdutao.over-blog.com/article-4-9-il-semble-anterieur-a-l-etre-supreme77443767.html Pourquoi le Tao apparat comme le Principe premier. Comment saccorde-t-il avec les mythes. xing d zh xin Semble - L'tre suprme - [liaison] Antrieurement vedei semnificaia fiecrui caracter in dicionarul situat dup note Traductions : Il semble tre antrieur, tre laeul, tre apparu avant, avoir prcd le Souverain Cleste, lexistence de Dieu, les dieux, le matre du ciel. - En tant quorigine du ciel et de la terre (1-3) et crateur de lUnivers, il est forcment antrieur ce qui a t dsign par les hommes savoir tre Suprme , Souverain Cleste (dont la mention figure dans les ouvrages classiques tels que le Livre des Odes et Annales) ou Dieu Contre-sens ? Traduire par Dieu ou dieux serait tentant si le ou les dieux, les divinits et autres esprits surnaturels ne disposaient pas de leur propre caractre savoir [shn], signifiant galement intelligent. Dun point de vue occidental, cest nanmoins bien de cela dont nous parlerions :

 Dire que la Voie est antrieure au Souverain Cleste, est dire quelle est antrieure toutes choses. Mais elle est aussi immanente tout. Autrement dit, il ny a pas de Dieu crateur, gouverneur de lunivers, mais la seule Nature. Les dieux sont des cratures ; Dieu nest quun objet culturel. ose Marcel Conche. - Il semble antrieur ltre suprme Rflexions : 1. Le Tao nest pas sectaire et laisse les croyances et les mythes sexprimer mais il nen apparat pas moins antrieur toutes les dsignations, toutes les idoles, tous les dogmes, toutes les cultures, tous les textes. 2. Saccorder sur la prminence du Tao ne permettrait-il pas de mettre enfin tout le monde daccord ? Le Tao est une voie qui englobe et nexclue pas. 3. Non, Thrse, non, il nest point de Dieu, la nature se suffit elle-mme ; elle na nullement besoin dun auteur, cet auteur suppos nest quune dcomposition de ses propres forces (Sade, Justine, p.76). Ds lors, lhomme ne devient quune crature parmi les autres et la nature la source de toute sagesse (Anne Cheng, p.250) 4. Il semble que dit Lao zi autrement dit nouveau je ne suis pas sr . Car tout cela est aprs tout secondaire. Ce qui prime nest pas de penser ou de btir un systme mais de nous reconnecter, de vivre avec le Tao, selon le Tao.