Larry Hammer (![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png)
larryhammer) wrote2024-09-05 07:16 am
larryhammer) wrote2024-09-05 07:16 am
Entry tags:
“you’re still all over me / like a wine-stained dress / i can’t wear anymore”
[Yes, more of this. No, still no excuse. No good one, anyway. Ugh.]
This is far from a final draft. Not only am I morally and mortally certain I’m making basic misreadings I don’t even know about yet, the Dao De Jing is so indirect and elliptical that better understanding only comes with further context—later sections and more commentaries. Not to mention, there’s terms I’m pretty sure I need to always translate the same way, to bring out their echoes, and until (if ever) I see all uses in context I won’t know (if ever) the best choice.
One example being right there in the title: that second word, 德 dé. I’ve been rendering it as “virtue” in the sense of “having power/efficacy” rather than “being virtuous.” A basic concept of the DDJ is that people who live in harmony with and utilize the Way have dé—or more specifically, by virtue of being close to the Way they influence people, this influence being their dé. This underlies every statement about how the best ruler acts least, because by having dé he doesn’t need to give orders. “Virtue” is a common translation, but it’s feeling increasingly inadequate, and “power,” another common translation, feels misleading because of its connotations. For now, I’m adding “potency” as an alternate reading of the title but still using “virtue” in the text, fully expecting my thoughts will keep evolving as I get further in. Like, yanno, when (if) I get to and/or through the half of the book that’s supposedly all about dé.
Still minimal comments. This is an important and ancient-ass text, and for both reasons there’s just so freaking much analysis and commentary and interpretation that I can’t cope. Just, nope. Digesting the text is already too much.
Classic of the Way and [of Virtue/its Potency], chapters 10-19
道德经
10.
Ah—when your mortal and immortal souls hold the One [Way],
Might they indeed never separate?
When you gather the vital breath and make it pliant,
Might [it? you?] indeed be [like] a baby?
When you cleanse your mysterious perception,
Might you indeed be faultless?
When you love the people while ruling the state,
Might that indeed not be wise?
When [your?] heaven’s gate opens and closes,
Might this indeed be acting as a female?
When your fame reaches everywhere,
Might that indeed not be wise?
[The wise ruler] raises [the people], nourishes them,
Raises yet doesn’t possess,
Acts yet doesn’t rely upon,
Leads yet doesn’t dominate:
This is due to the mysterious Virtue.
载营魄抱一，
能无离乎？
专气致柔，
能婴儿乎？
涤除玄览，
能无疵乎？
爱民治国，
能无知乎？
天门开阖，
能为雌乎？
明白四达，
能无知乎？
生之、畜之，
生而不有，
为而不恃，
长而不宰，
是谓玄德。
☯ The mortal soul remains with the body after death, while the immortal soul departs—the latter not separating suggests not dying (compare 2.16). The “vital breath” is 气 qì, that energy behind wuxia martial arts and fantasy daoist superpowers. The heaven’s gate bit goes whoosh over my head and apparently, going by the numerous divergent interpretations, everyone else’s. Some apologists (possibly influenced by passages such as chapter 6) equate “acting female” with the calmness or receptivity of yin. As for that “Virtue,” see the headnote above.
11.
When thirty spokes unite in a hub,
The emptiness [holding the axle] makes the cart[wheel] useful.
When wet[11-1] clay becomes a pot,
Its emptiness makes the pot useful.
When doors and windows are cut out of house [walls],
Their emptiness makes the house useful.
Thus existence makes things beneficial,
Emptiness makes them useful.
[11-1] Other texts have “fired”
三十辐共一毂，
当其无，有车之用。
埏埴以为器，
当其无，有器之用。
凿户牖以为室，
当其无，有室之用。
故有之以为利，
无之以为用。
12.
The five colors blind men’s eyes;
The five tones deafen men’s ears;
The five flavors deaden men’s mouths;
Galloping races and hunting the fields madden men’s minds;
Obtaining rare goods hinders men’s progress.
Because of this, a sage serves the belly, not the eye,
And so banishes the latter and chooses the former.
五色令人目盲；
五音令人耳聋；
五味令人口爽；
驰骋田猎，令人心发狂；
难得之货，令人行妨。
是以圣人为腹不为目，
故去彼取此。
☯ As an annotation for l.5-6, or the whole thing really, see chapter 3.
13.
Favor and disgrace are equally frightening,
Honors and great suffering are equally personal.
Why claim favor and disgrace are equally frightening?
Favor leads to downfall[13-1],
So obtaining it and losing it are equally frightening:
From this, I claim that favor and disgrace are equally frightening.
Why claim honors and great suffering are equally personal?
If I’m someone with great suffering,
It’s because I have my own person [i.e., body]—
Should I ever lose my person [i.e., die],
Could I even suffer?
Hence, one who honors the realm’s governance as he does his own person
Can be entrusted with the realm;
One who loves the realm’s governance as he does his own person
Can be entrusted with the realm.
[13-1] Other texts have “Favoring someone leads to [their] downfall”
宠辱若惊，
贵大患若身。
何谓宠辱若惊？
宠为下，
得之若惊，失之若惊，
是谓宠辱若惊。
何谓贵大患若身？
吾所以有大患者，
为吾有身，
及吾无身，
吾有何患？
故贵以身为天下，
若可寄天下；
爱以身为天下，
若可托天下。
☯ DDJ has the reputation in the West of being a personal-mystical text, but it’s as concerned with society and governance as the Analects.
14.
We look but don’t see it, and name it “the Invisible”;
We listen but don’t hear it, and name it “the Inaudible”;
We seize but don’t grasp it, and name it “the Intangible”.
These three things, we cannot investigate
So mix them together and consider them one.
[14-1] Its ascent is not revealed,
Its descent is not concealed.
It’s a limitless thing we cannot name
That returns again to be without substance:
This we call muddled and murky[14-2].
We meet it but don’t see its head,
Follow it but don’t see its back.
If we hold the ways of the ancients
And use them to guide the now,
We can know the ancient beginning:
This is called the principle of the Way.
[14-1] Other texts add here “[This] one thing,”
[14-2] Other texts have “hazy and distant”
视之不见，名曰夷；
听之不闻，名曰希；
搏之不得，名曰微。
此三者不可致诘，
故混而为一。
其上不皦，
其下不昧。
绳绳不可名，
复归于无物。
是谓无状之状，
无物之象，
是谓惚恍。
迎之不见其首，
随之不见其后。
执古之道，
以御今之有。
能知古始，
是谓道纪。
☯ L.13 can also be read “If we hold the Way of the ancients.”
15.
Certain skillful gentlemen of ancient times
Examined the subtle mysteries thoroughly,
So deep we cannot know them.
In regards to which, since we cannot know them,
I’ll strive to depict them:
[Hesitant as] a yù beast—like one fording a winter stream,
[Vigilant as] a yóu ape—like one wary of all his neighbors,
Solemn—like a guest,
Melting—like a river breaking up[15-1],
Plain[15-2]—like unworked wood,
Broad [of mind]—like a valley[15-3],
Mixed up—like muddy water.[15-4]
Who can [clear up] muddy water? —by stillness it gradually clears.
Who can make [a life] calm? —by long actions one gradually lives.
Those who protect this Way don’t desire fullness.
In regards to which, not being full, they can conceal [themselves as] neither fresh nor complete.[15-5]
[15-1] Other texts have “placid … frozen marsh”
[15-2] Other texts have “amorphous”
[15-3] Other texts have “finely decorated … opulence”
[15-4] Other texts swap lines 11 and 12.
[15-5] Another text has the line “Because of this, they can [appear] shabby and not complete”
古之善为士者，
微妙玄通，
深不可识。
夫唯不可识，
故强为之客：
豫兮若冬涉川；
犹兮若畏四邻；
俨兮其若客；
涣兮若冰之将释；
敦兮其若朴；
旷兮其若谷；
混兮其若浊。
孰能浊以静之徐清？
孰能安以久动之徐生？
保此道者，不欲盈。
夫唯不盈，故能蔽不新成。
☯ The yù is a legendary beast described as a large elephant, known for its hesitant behavior, while the yóu is a legendary ape known for abducting young human women, whom it then guarded carefully.
16.
Bring emptiness to its utmost,
Keep stillness in truth.
The ten-thousand things all flourish alike—
I observe their return in this way:
The things are lush and varied,
Yet each returns again to its root.
This returning to roots, I call[16-1] “Stillness”—
Which I consider a command to return.
This command to return I call[16-1] “the Unchanging.”
Knowing the Unchanging I call[16-1] “Wisdom.”
Not knowing the Unchanging[16-2]
[Is the] confusion [that] breeds evil.
Knowing the Unchanging [breeds] tolerance,
Tolerance breeds impartiality,
Impartiality breeds kingliness,
Kingliness breeds heavenliness,
Heavenliness breeds the Way,
The Way breeds longevity,
And [until] death, the body is unharmed.
[16-1] Other texts have “is” and lack the particle indicating a quotation
[16-2] Other texts add “is confusion, [and]”, without which this sentence is nigh incoherent
致虚极，
守静笃。
万物并作，
吾以观复。
夫物芸芸，
各复归其根。
归根曰静，
是谓复命。
复命曰常，
知常曰明。
不知常，
妄作凶。
知常容，
容乃公，
公乃王，
王乃天，
天乃道，
道乃久，
没身不殆。
☯ “Unchanging” is the same word I translated as “constant” in ch1.1-2.
17.
The best of all [rulers], [the people] don’t know they have him;
Next tier, they love and praise him;
Next tier, they fear him;
Next[17-1] tier, they despise him.
When trust is insufficient, they don’t trust him.
Relaxed, ah!, are his valued words.
When his actions succeed and affairs go well,
The hundred families all cry, “We ourselves did this.”
[17-1] Other texts have “lowest”
太上，不知有之；
其次，亲而誉之；
其次，畏之；
其次，侮之。
信不足，焉有不信焉。
悠兮，其贵言。
功成事遂，
百姓皆谓我自然。
18.
When the Great Way was abandoned, we had [i.e., valued] benevolence and righteousness;
When intelligence and cleverness emerged, we had great deceit;
When the six kinships lost harmony, we had filial piety and parental affection;
When the states descended into chaos, we had loyal officials.
大道废，有仁义；
智慧出，有大伪；
六亲不和，有孝慈；
国家昏乱，有忠臣。
☯ Another pithy jab at Confucianism and similar systems: “we wouldn’t need to stress all these ethical principles if we just followed the Way.”
19.
Discard sagacity and renounce wisdom,
And the people benefit a hundredfold;
Discard benevolence and renounce righteousness,
And the people return to filial piety and parental affection;
Discard cleverness and renounce profit,
And there are no bandits and thieves.
These three things I consider insufficient precepts
And so I’d have [another] to go with them:
Meet simpleness and embrace honesty,
And [you’ll] be less selfish and reduce desires.
绝圣弃智，
民利百倍；
绝仁弃义，
民复孝慈；
绝巧弃利，
盗贼无有。
此三者以为文不足。
故令有所属：
见素抱朴，
少私寡欲。
☯ Continuing, for once, the previous chapter’s train of thought. Compare also chapter 3.
And that, again, is more than enough. There will, yes, be more: I already have enough rough-drafted for another installment, more fool me. But give me a couple weeks.
Index of Chinese translations
---L.
Subject quote from Clean, Taylor Swift.
This is far from a final draft. Not only am I morally and mortally certain I’m making basic misreadings I don’t even know about yet, the Dao De Jing is so indirect and elliptical that better understanding only comes with further context—later sections and more commentaries. Not to mention, there’s terms I’m pretty sure I need to always translate the same way, to bring out their echoes, and until (if ever) I see all uses in context I won’t know (if ever) the best choice.
One example being right there in the title: that second word, 德 dé. I’ve been rendering it as “virtue” in the sense of “having power/efficacy” rather than “being virtuous.” A basic concept of the DDJ is that people who live in harmony with and utilize the Way have dé—or more specifically, by virtue of being close to the Way they influence people, this influence being their dé. This underlies every statement about how the best ruler acts least, because by having dé he doesn’t need to give orders. “Virtue” is a common translation, but it’s feeling increasingly inadequate, and “power,” another common translation, feels misleading because of its connotations. For now, I’m adding “potency” as an alternate reading of the title but still using “virtue” in the text, fully expecting my thoughts will keep evolving as I get further in. Like, yanno, when (if) I get to and/or through the half of the book that’s supposedly all about dé.
Still minimal comments. This is an important and ancient-ass text, and for both reasons there’s just so freaking much analysis and commentary and interpretation that I can’t cope. Just, nope. Digesting the text is already too much.
Classic of the Way and [of Virtue/its Potency], chapters 10-19
道德经
10.
Ah—when your mortal and immortal souls hold the One [Way],
Might they indeed never separate?
When you gather the vital breath and make it pliant,
Might [it? you?] indeed be [like] a baby?
When you cleanse your mysterious perception,
Might you indeed be faultless?
When you love the people while ruling the state,
Might that indeed not be wise?
When [your?] heaven’s gate opens and closes,
Might this indeed be acting as a female?
When your fame reaches everywhere,
Might that indeed not be wise?
[The wise ruler] raises [the people], nourishes them,
Raises yet doesn’t possess,
Acts yet doesn’t rely upon,
Leads yet doesn’t dominate:
This is due to the mysterious Virtue.
载营魄抱一，
能无离乎？
专气致柔，
能婴儿乎？
涤除玄览，
能无疵乎？
爱民治国，
能无知乎？
天门开阖，
能为雌乎？
明白四达，
能无知乎？
生之、畜之，
生而不有，
为而不恃，
长而不宰，
是谓玄德。
☯ The mortal soul remains with the body after death, while the immortal soul departs—the latter not separating suggests not dying (compare 2.16). The “vital breath” is 气 qì, that energy behind wuxia martial arts and fantasy daoist superpowers. The heaven’s gate bit goes whoosh over my head and apparently, going by the numerous divergent interpretations, everyone else’s. Some apologists (possibly influenced by passages such as chapter 6) equate “acting female” with the calmness or receptivity of yin. As for that “Virtue,” see the headnote above.
11.
When thirty spokes unite in a hub,
The emptiness [holding the axle] makes the cart[wheel] useful.
When wet[11-1] clay becomes a pot,
Its emptiness makes the pot useful.
When doors and windows are cut out of house [walls],
Their emptiness makes the house useful.
Thus existence makes things beneficial,
Emptiness makes them useful.
[11-1] Other texts have “fired”
三十辐共一毂，
当其无，有车之用。
埏埴以为器，
当其无，有器之用。
凿户牖以为室，
当其无，有室之用。
故有之以为利，
无之以为用。
12.
The five colors blind men’s eyes;
The five tones deafen men’s ears;
The five flavors deaden men’s mouths;
Galloping races and hunting the fields madden men’s minds;
Obtaining rare goods hinders men’s progress.
Because of this, a sage serves the belly, not the eye,
And so banishes the latter and chooses the former.
五色令人目盲；
五音令人耳聋；
五味令人口爽；
驰骋田猎，令人心发狂；
难得之货，令人行妨。
是以圣人为腹不为目，
故去彼取此。
☯ As an annotation for l.5-6, or the whole thing really, see chapter 3.
13.
Favor and disgrace are equally frightening,
Honors and great suffering are equally personal.
Why claim favor and disgrace are equally frightening?
Favor leads to downfall[13-1],
So obtaining it and losing it are equally frightening:
From this, I claim that favor and disgrace are equally frightening.
Why claim honors and great suffering are equally personal?
If I’m someone with great suffering,
It’s because I have my own person [i.e., body]—
Should I ever lose my person [i.e., die],
Could I even suffer?
Hence, one who honors the realm’s governance as he does his own person
Can be entrusted with the realm;
One who loves the realm’s governance as he does his own person
Can be entrusted with the realm.
[13-1] Other texts have “Favoring someone leads to [their] downfall”
宠辱若惊，
贵大患若身。
何谓宠辱若惊？
宠为下，
得之若惊，失之若惊，
是谓宠辱若惊。
何谓贵大患若身？
吾所以有大患者，
为吾有身，
及吾无身，
吾有何患？
故贵以身为天下，
若可寄天下；
爱以身为天下，
若可托天下。
☯ DDJ has the reputation in the West of being a personal-mystical text, but it’s as concerned with society and governance as the Analects.
14.
We look but don’t see it, and name it “the Invisible”;
We listen but don’t hear it, and name it “the Inaudible”;
We seize but don’t grasp it, and name it “the Intangible”.
These three things, we cannot investigate
So mix them together and consider them one.
[14-1] Its ascent is not revealed,
Its descent is not concealed.
It’s a limitless thing we cannot name
That returns again to be without substance:
This we call muddled and murky[14-2].
We meet it but don’t see its head,
Follow it but don’t see its back.
If we hold the ways of the ancients
And use them to guide the now,
We can know the ancient beginning:
This is called the principle of the Way.
[14-1] Other texts add here “[This] one thing,”
[14-2] Other texts have “hazy and distant”
视之不见，名曰夷；
听之不闻，名曰希；
搏之不得，名曰微。
此三者不可致诘，
故混而为一。
其上不皦，
其下不昧。
绳绳不可名，
复归于无物。
是谓无状之状，
无物之象，
是谓惚恍。
迎之不见其首，
随之不见其后。
执古之道，
以御今之有。
能知古始，
是谓道纪。
☯ L.13 can also be read “If we hold the Way of the ancients.”
15.
Certain skillful gentlemen of ancient times
Examined the subtle mysteries thoroughly,
So deep we cannot know them.
In regards to which, since we cannot know them,
I’ll strive to depict them:
[Hesitant as] a yù beast—like one fording a winter stream,
[Vigilant as] a yóu ape—like one wary of all his neighbors,
Solemn—like a guest,
Melting—like a river breaking up[15-1],
Plain[15-2]—like unworked wood,
Broad [of mind]—like a valley[15-3],
Mixed up—like muddy water.[15-4]
Who can [clear up] muddy water? —by stillness it gradually clears.
Who can make [a life] calm? —by long actions one gradually lives.
Those who protect this Way don’t desire fullness.
In regards to which, not being full, they can conceal [themselves as] neither fresh nor complete.[15-5]
[15-1] Other texts have “placid … frozen marsh”
[15-2] Other texts have “amorphous”
[15-3] Other texts have “finely decorated … opulence”
[15-4] Other texts swap lines 11 and 12.
[15-5] Another text has the line “Because of this, they can [appear] shabby and not complete”
古之善为士者，
微妙玄通，
深不可识。
夫唯不可识，
故强为之客：
豫兮若冬涉川；
犹兮若畏四邻；
俨兮其若客；
涣兮若冰之将释；
敦兮其若朴；
旷兮其若谷；
混兮其若浊。
孰能浊以静之徐清？
孰能安以久动之徐生？
保此道者，不欲盈。
夫唯不盈，故能蔽不新成。
☯ The yù is a legendary beast described as a large elephant, known for its hesitant behavior, while the yóu is a legendary ape known for abducting young human women, whom it then guarded carefully.
16.
Bring emptiness to its utmost,
Keep stillness in truth.
The ten-thousand things all flourish alike—
I observe their return in this way:
The things are lush and varied,
Yet each returns again to its root.
This returning to roots, I call[16-1] “Stillness”—
Which I consider a command to return.
This command to return I call[16-1] “the Unchanging.”
Knowing the Unchanging I call[16-1] “Wisdom.”
Not knowing the Unchanging[16-2]
[Is the] confusion [that] breeds evil.
Knowing the Unchanging [breeds] tolerance,
Tolerance breeds impartiality,
Impartiality breeds kingliness,
Kingliness breeds heavenliness,
Heavenliness breeds the Way,
The Way breeds longevity,
And [until] death, the body is unharmed.
[16-1] Other texts have “is” and lack the particle indicating a quotation
[16-2] Other texts add “is confusion, [and]”, without which this sentence is nigh incoherent
致虚极，
守静笃。
万物并作，
吾以观复。
夫物芸芸，
各复归其根。
归根曰静，
是谓复命。
复命曰常，
知常曰明。
不知常，
妄作凶。
知常容，
容乃公，
公乃王，
王乃天，
天乃道，
道乃久，
没身不殆。
☯ “Unchanging” is the same word I translated as “constant” in ch1.1-2.
17.
The best of all [rulers], [the people] don’t know they have him;
Next tier, they love and praise him;
Next tier, they fear him;
Next[17-1] tier, they despise him.
When trust is insufficient, they don’t trust him.
Relaxed, ah!, are his valued words.
When his actions succeed and affairs go well,
The hundred families all cry, “We ourselves did this.”
[17-1] Other texts have “lowest”
太上，不知有之；
其次，亲而誉之；
其次，畏之；
其次，侮之。
信不足，焉有不信焉。
悠兮，其贵言。
功成事遂，
百姓皆谓我自然。
18.
When the Great Way was abandoned, we had [i.e., valued] benevolence and righteousness;
When intelligence and cleverness emerged, we had great deceit;
When the six kinships lost harmony, we had filial piety and parental affection;
When the states descended into chaos, we had loyal officials.
大道废，有仁义；
智慧出，有大伪；
六亲不和，有孝慈；
国家昏乱，有忠臣。
☯ Another pithy jab at Confucianism and similar systems: “we wouldn’t need to stress all these ethical principles if we just followed the Way.”
19.
Discard sagacity and renounce wisdom,
And the people benefit a hundredfold;
Discard benevolence and renounce righteousness,
And the people return to filial piety and parental affection;
Discard cleverness and renounce profit,
And there are no bandits and thieves.
These three things I consider insufficient precepts
And so I’d have [another] to go with them:
Meet simpleness and embrace honesty,
And [you’ll] be less selfish and reduce desires.
绝圣弃智，
民利百倍；
绝仁弃义，
民复孝慈；
绝巧弃利，
盗贼无有。
此三者以为文不足。
故令有所属：
见素抱朴，
少私寡欲。
☯ Continuing, for once, the previous chapter’s train of thought. Compare also chapter 3.
And that, again, is more than enough. There will, yes, be more: I already have enough rough-drafted for another installment, more fool me. But give me a couple weeks.
Index of Chinese translations
---L.
Subject quote from Clean, Taylor Swift.