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larryhammer[Yes, more of this stuff, taking it almost exactly ⅓ of the way.]
The textual history of the Dao De Jing is complicated. It was initially passed down in several separate traditions known through a handful of incomplete texts that managed to survive the first Qin emperor’s censorship program of 212-213 BCE, which affected Daoist texts even worse than Confucian traditions. Eventually, in the 2nd century CE, a more-or-less complete reconstruction was put together by an unknown editor, which was preserved not as its own text, but rather by being embodied in two early 3rd century CE commentaries explaining it. This is the standard text I’m translating. (Note that not all texts found online match mine—there are several versions out there, incorporating various editorial emendations accreted over the millenia.)
And then there’s two complete manuscripts found 50 years ago in a tomb in Mawangdui, Hunan, which was sealed up in 168 BCE, recording a different textual tradition—with variations, as the two aren’t identical—my previously mentioned “other texts.” One of the more interesting, if not necessarily useful, differences are those of order. This covers everything from shuffling a few lines around to one huge difference: swapping the order of the two sections, putting dé before dào. Which, um, yeah, I don’t know what to make of, or not yet. I bring this up because one medium-sized change shows up in this installment: standard chapters 22-24 are Mawangdui chapters 24, 22, 23. This somewhat alters the progression of the argument, and I don’t know what to make of this either.
As of this installment, I’ve switched to rendering 德 dé as “potency” but consider it a token representing whatever final translation I land on. Still minimal comments. Is too much. Still can’t cope.
Classic of the Way and its Potency (provisional title), chapters 20-28
道德经
20.
Discard learning and have no grief.
A respectful “yes” and superior “eh” are how far apart?
Between good and evil,[20-1] what is the distance?
What men fear must indeed be feared.
Remote, ah!, without an end!
Many men are oh so satisfied,
Like they’re enjoying a great banquet[20-2]
Or mounting a tower in springtime.
I alone am content[20-3], ah!, [though] this isn’t revealed,
Like an infant who’s not yet a child;
[I look] so listless, ah!, like[20-4] [I’ve] no home to return to.
Many men have enough and to spare,
I alone look like I’m left out.[20-5]
I’ve an untutored spirit, oh!, so chaotic!
Common men are oh so illustrious,
I alone seem dim.
Common men are oh so pristine,
I alone [seem] dull and dour.
Tranquility, ah!, it’s like the ocean,
Emptiness, ah! it’s as if without cease.
Common men all have that which they use,
And I alone am dull[20-6] as a peasant.
I alone am different from [other] men
And value the Nurturing Mother [i.e., the Way].
[20-1] Other texts have “beautiful and ugly”
[20-2] Other texts have the line “Like a great sacrifice in a village”
[20-3] Other texts have “I am expansive”
[20-4] Other texts have “stuck in place [for]”
[20-5] Other texts omit this line
[20-6] Another text has “empty-headed”
绝学无忧。
唯之与阿，相去几何？
善之与恶，相去若何？
人之所畏，不可不畏。
荒兮其未央哉！
衆人熙熙，
如享太牢，
如春登台。
我独怕兮其未兆；
如婴儿之未孩；
儽儽兮若无所归。
衆人皆有馀，
而我独若遗。
我愚人之心也哉，沌沌兮！
俗人昭昭，
我独若昏。
俗人察察，
我独闷闷。
澹兮其若海，
飂兮若无止。
衆人皆有以，
而我独顽似鄙。
我独异于人，
而贵食母。
☯ Compare ch.22. The original comparison in l.2 are a respectful agreement with a superior to an agreement with an inferior with connotations of being disdainful or grudging.
21.
Accepting the pervasive Potency is through the Way only.
The Way’s properties are indeed murky, indeed muddled[21-1].
Muddled, ah!, murky, ah! —within those is its form;
Murky, ah!, muddled, ah! —within those are its properties;
Profound[21-2], ah!, deep, ah! —within those is its essence.
When one’s essence is entirely true, within that there is trust.
From ancient times till now, its repute has been retained
By searching for[21-3] the sundry origins.
How do I know the state of the sundry origins? By this.
[21-1] Other texts have “distant” & “hazy” throughout for “murky” & “muddled”
[21-2] Another text has “hidden”
[21-3] Other texts have “submitting to”
孔德之容，唯道是从。
道之为物，唯恍唯惚。
忽兮恍兮，其中有象；
恍兮忽兮，其中有物；
窈兮冥兮，其中有精。
其精甚真，其中有信。
自古及今，其名不去，
以阅衆甫。
吾何以知衆甫之状哉？以此。
☯ The final “this” is, as you might expect, universally assumed to refer to the Way, but the first line’s Potency is also possible. That said, the author has so far not sustained a complicated thought that returns after digression to what started a chapter.
22.
The crooked become whole,
The bent become upright,
The low waters become full [ponds],
The ruined become fresh,
The few [desires] are satisfied,
The many [desires] are baffled.
Because of this, the sage holds the One [Way] as a model for all under heaven.
He doesn’t show himself off, and so is renowned;
He doesn’t assert himself, and so is clearly seen;[22-1]
He doesn’t praise himself, and so is rewarded;
He isn’t proud of himself, and so [22-2] lasts long.
In regards to which, he doesn’t compete,
And thus no one under heaven can compete with him.
The ancients’ saying that the crooked become whole—
How are those worthless words?
Truly become perfect and return to It.
[22-1] Other texts swap lines 8 and 9
[22-2] Other texts add “[his] talent”
曲则全，
枉则直，
洼则盈，
弊则新，
少则得，
多则惑。
是以圣人抱一为天下式。
不自见，故明；
不自是，故彰；
不自伐，故有功；
不自矜，故长。
夫唯不争，
故天下莫能与之争。
古之所谓曲则全者，
岂虚言哉？
诚全而归之。
☯ Reconciling not praising or being proud of oneself with chapter 20 is left as an exercise for the reader. The final “It” is, as expected, universally assumed to be the Way.
23.
Using few words yourself is like this:
A[23-1] windstorm not lasting the morning
Or sudden rain not lasting the day.
What causes these things? Heaven and earth.
Heaven and earth cannot make them longer,
So indeed what more can men do?
Thus, [as for] one who obediently follows the Way,
With those of the Way [he] joins in the Way,
With those of Potency [he] joins in Potency,
With those who fail [he] joins in failure.
Those joined in the Way also delight in achieving the Way;
Those joined in Potency also delight in achieving Potency;
Those joined in failure also delight in achieving failure.
When trust is insufficient, they don’t trust [him].[23-2]
[23-1] Other texts omit this word
[23-2] Instead of the last four lines, other texts have “Those joined in Potency, the Way also acquires them; / Those joined in failure, the Way also fails them.”
希言自然，
故飘风不终朝，
骤雨不终日。
孰为此者？天地。
天地尚不能久，
而况于人乎？
故从事于道者，
道者，同于道；
德者，同于德；
失者，同于失。
同于道者，道亦乐得之；
同于德者，德亦乐得之；
同于失者，失亦乐得之。
信不足，焉有不信焉。
☯ The “failure” discussed is often understood as meaning “failing to partake of the Way and its Potency,” but there are other possibilities, such as talking too much—compare chapter 5. The last line is an exact repeat of ch17.5. I think in this iteration who isn’t trusted refers to those who fail and so possibly better understood as “them,” but the line feels sus.
24.[24-1]
Those who rise on tiptoe don’t stand [steady];
Those who stride wide don’t walk [steady];
Those who show themselves off aren’t renowned;
Those who assert themselves aren’t clearly seen;
Those who praise themselves aren’t rewarded;
Those who are proud of themselves don’t last long.
They are, within the Way, “excess food and extra trips,”
Things that are sometimes hated,
Hence one who has the Way doesn’t serve them.
[24-1] Other texts put this chapter in front of chapter 22
企者不立；
跨者不行；
自见者不明；
自是者不彰；
自伐者无功；
自矜者不长。
其在道也，曰：馀食赘行。
物或恶之，
故有道者不处。
☯ The quoted phrase in l.7 was understood in medieval Chinese as an idiom meaning “leftovers and warts,” referring to excesses you don’t want to encounter, but despite somewhat pompously setting it off, as if it’s an colloquialism inappropriate for ahem serious texts like this, at the time of writing it seems to have been understood literally, and I so translated it.
25.
There is a thing, intermixed and complete,
That was born before heaven and earth.
Silent, ah!, undisturbed, ah!
Established alone and never changing,
Circulating widely yet never ceasing,[25-1]
We can consider it the mother of all under heaven[25-2].
I don’t know its name, so call it “the Way”
And strive to remember that it’s known as “Great.”
The Great [I] say is an outflow,
The outflow [I] say is remote,
The remote [I] say is returning.
Thus, the Way is great, heaven is great, earth is great, and kings too are great.
Within our domain[25-3] there are four great things,
And a king is one of them.
Man’s exemplar is earth,
Earth’s exemplar is heaven,
Heaven’s exemplar is the Way,
The Way’s exemplar is indeed itself.
[25-1] Other texts omit this line
[25-2] Other texts have “heaven and earth”
[25-3] Other texts have “country”
有物混成，
先天地生。
寂兮寥兮，
独立不改，
周行而不殆，
可以为天下 母。
吾不知其名，字之曰道，
强为之名曰大。
大曰逝，
逝曰远，
远曰反。
故道大，天大，地大，王亦大。
域中有四大，
而王居其一焉。
人法地，
地法天，
天法道，
道法自然。
☯ A prime example of how I don’t understand how DDJ is ordered. Why isn’t this much earlier? I would have found it Very Helpful. Regarding line 8, note that in chapter 18 the author calls it the “Great Way.” More cross-references: for expanding and returning, see chapters 14 & 16, and for the mothering Way, see chapter 6 (and possibly 10).
26.
Weight is the root of lightness,
Quiet is the ruler of turbulence.
Because of this, a sage[26-1] ends a day’s journey not far from his weighty supply-carts.
When there is only a display of honors,
Staying at ease surpasses[26-2] that.
How can the lord of ten-thousand chariots take himself lightly in the realm?
If he is light he loses the root,
If he is turbulent he loses his rule.
[26-1] Other texts have “ruler”
[26-2] Other texts have “then shows”
重为轻根，
静为躁君。
是以圣人终日行不离辎重。
虽有荣观，
燕处超然。
奈何万乘之主，而以身轻天下？
轻则失本，躁则失君。
☯ Another example of using parallelisms to create a paradox. Some awkward phrases are from replicating wordplay and failing to make it smooth.
27.
The skilled traveler has no tracks nor prints;
The skilled speaker has no flaws nor faults;
The skilled counter uses no tokens nor tallies;
The skilled closer has no locks nor bolts, yet [his work] can’t be opened;
The skilled binder has no cords nor knots, yet [his work] can’t be untied.
Because of this, the sage always skillfully saves men, not discards them,
Always skillfully saves creatures, not discards them.[27-1]
This is called Hidden Understanding.
Hence the skilled man is master of the unskilled,
And the unskilled man is a supporter of the skilled.
[He who] doesn’t honor his teacher or love his supporter,
Though he may be wise, is greatly deluded;
This is called [the?] Ultimate Subtlety.
[27-1] Other texts have the line “[As] creatures do not discard wealth.”
善行无辙迹；
善言无瑕讁；
善数不用筹策；
善闭无关楗而不可开；
善结无绳约而不可解。
是以圣人常善救人，故无弃人；
常善救物，故无弃物。
是谓袭明。
故善人者，不善人之师；
不善人者，善人之资。
不贵其师，不爱其资，
虽智大迷；
是谓要妙。
☯ Disk-shaped tokens and tally-marks were used for inventory management before the invention of the abacus and bookkeeping. “Master” is in the sense of teacher (师 is the shi of shifu) rather than boss or ruler. Same “subtlety” as the last line of chapter 1.
28.
[He who] knows his maleness and guards his femaleness
Becomes a creek for all under heaven.
Being a creek for all under heaven,
The constant Potency does not leave [him]
And he reverts to [being like] an infant.
[He who] knows his whiteness and guards his blackness
Becomes a model for all under heaven.
Being a model of all under heaven,
The constant Potency does not err [with him]
And he reverts to being never-ending.
[He who] knows his honor and guards his dishonor
Becomes a valley for all under heaven.
Being a valley for all under heaven,
The constant Potency is just enough [for him]
And he reverts to being simple.[28-1]
The simplicity [i.e., primordial matter] was dispersed yet fulfilled its potential [i.e., became the ten-thousand things]—
[Thus] the sage [with the potential to be] employed who then becomes chief minister
In his great governance doesn’t divide [the governed].
[28-1] Other texts swap lines 6-10 with 11-15
知其雄，守其雌，
为天下溪。
为天下溪，
常德不离，
复归于婴儿。
知其白，守其黑，
为天下式。
为天下式，
常德不忒，
复归于无极。
知其荣，守其辱，
为天下谷。
为天下谷，
常德乃足，
复归于朴。
朴散则为器，
圣人用之，则为官长，
故大制不割。
☯ Regarding being [like?] a creek or valley, compare the generative metaphors in chapters 8 and 6 respectively. The last few lines are also obscure, though that’s because of wordplay: 器 can be both something that has been made and, as an adjective, potential, which when applied to a person indicates a scholar who could potentially be appointed an official. Not dividing/isolating the people would be what the primordial matter didn’t do, making this look like the sort of nurturing advocated in chapter 3. ☯ I’m bemused by the sudden shift from metaphysics to statecraft, though to be fair the author has all along been deeply concerned with their connection.
And that is all I have for now—I haven’t even looked at the next chapter yays. It’s possible my obsessive brain will return to this, but I surely haven’t minded the break and a chance to work on other things.
Index of Chinese translations
---L.
Subject quote from Numb, Linkin Park.
The textual history of the Dao De Jing is complicated. It was initially passed down in several separate traditions known through a handful of incomplete texts that managed to survive the first Qin emperor’s censorship program of 212-213 BCE, which affected Daoist texts even worse than Confucian traditions. Eventually, in the 2nd century CE, a more-or-less complete reconstruction was put together by an unknown editor, which was preserved not as its own text, but rather by being embodied in two early 3rd century CE commentaries explaining it. This is the standard text I’m translating. (Note that not all texts found online match mine—there are several versions out there, incorporating various editorial emendations accreted over the millenia.)
And then there’s two complete manuscripts found 50 years ago in a tomb in Mawangdui, Hunan, which was sealed up in 168 BCE, recording a different textual tradition—with variations, as the two aren’t identical—my previously mentioned “other texts.” One of the more interesting, if not necessarily useful, differences are those of order. This covers everything from shuffling a few lines around to one huge difference: swapping the order of the two sections, putting dé before dào. Which, um, yeah, I don’t know what to make of, or not yet. I bring this up because one medium-sized change shows up in this installment: standard chapters 22-24 are Mawangdui chapters 24, 22, 23. This somewhat alters the progression of the argument, and I don’t know what to make of this either.
As of this installment, I’ve switched to rendering 德 dé as “potency” but consider it a token representing whatever final translation I land on. Still minimal comments. Is too much. Still can’t cope.
Classic of the Way and its Potency (provisional title), chapters 20-28
道德经
20.
Discard learning and have no grief.
A respectful “yes” and superior “eh” are how far apart?
Between good and evil,[20-1] what is the distance?
What men fear must indeed be feared.
Remote, ah!, without an end!
Many men are oh so satisfied,
Like they’re enjoying a great banquet[20-2]
Or mounting a tower in springtime.
I alone am content[20-3], ah!, [though] this isn’t revealed,
Like an infant who’s not yet a child;
[I look] so listless, ah!, like[20-4] [I’ve] no home to return to.
Many men have enough and to spare,
I alone look like I’m left out.[20-5]
I’ve an untutored spirit, oh!, so chaotic!
Common men are oh so illustrious,
I alone seem dim.
Common men are oh so pristine,
I alone [seem] dull and dour.
Tranquility, ah!, it’s like the ocean,
Emptiness, ah! it’s as if without cease.
Common men all have that which they use,
And I alone am dull[20-6] as a peasant.
I alone am different from [other] men
And value the Nurturing Mother [i.e., the Way].
[20-1] Other texts have “beautiful and ugly”
[20-2] Other texts have the line “Like a great sacrifice in a village”
[20-3] Other texts have “I am expansive”
[20-4] Other texts have “stuck in place [for]”
[20-5] Other texts omit this line
[20-6] Another text has “empty-headed”
绝学无忧。
唯之与阿，相去几何？
善之与恶，相去若何？
人之所畏，不可不畏。
荒兮其未央哉！
衆人熙熙，
如享太牢，
如春登台。
我独怕兮其未兆；
如婴儿之未孩；
儽儽兮若无所归。
衆人皆有馀，
而我独若遗。
我愚人之心也哉，沌沌兮！
俗人昭昭，
我独若昏。
俗人察察，
我独闷闷。
澹兮其若海，
飂兮若无止。
衆人皆有以，
而我独顽似鄙。
我独异于人，
而贵食母。
☯ Compare ch.22. The original comparison in l.2 are a respectful agreement with a superior to an agreement with an inferior with connotations of being disdainful or grudging.
21.
Accepting the pervasive Potency is through the Way only.
The Way’s properties are indeed murky, indeed muddled[21-1].
Muddled, ah!, murky, ah! —within those is its form;
Murky, ah!, muddled, ah! —within those are its properties;
Profound[21-2], ah!, deep, ah! —within those is its essence.
When one’s essence is entirely true, within that there is trust.
From ancient times till now, its repute has been retained
By searching for[21-3] the sundry origins.
How do I know the state of the sundry origins? By this.
[21-1] Other texts have “distant” & “hazy” throughout for “murky” & “muddled”
[21-2] Another text has “hidden”
[21-3] Other texts have “submitting to”
孔德之容，唯道是从。
道之为物，唯恍唯惚。
忽兮恍兮，其中有象；
恍兮忽兮，其中有物；
窈兮冥兮，其中有精。
其精甚真，其中有信。
自古及今，其名不去，
以阅衆甫。
吾何以知衆甫之状哉？以此。
☯ The final “this” is, as you might expect, universally assumed to refer to the Way, but the first line’s Potency is also possible. That said, the author has so far not sustained a complicated thought that returns after digression to what started a chapter.
22.
The crooked become whole,
The bent become upright,
The low waters become full [ponds],
The ruined become fresh,
The few [desires] are satisfied,
The many [desires] are baffled.
Because of this, the sage holds the One [Way] as a model for all under heaven.
He doesn’t show himself off, and so is renowned;
He doesn’t assert himself, and so is clearly seen;[22-1]
He doesn’t praise himself, and so is rewarded;
He isn’t proud of himself, and so [22-2] lasts long.
In regards to which, he doesn’t compete,
And thus no one under heaven can compete with him.
The ancients’ saying that the crooked become whole—
How are those worthless words?
Truly become perfect and return to It.
[22-1] Other texts swap lines 8 and 9
[22-2] Other texts add “[his] talent”
曲则全，
枉则直，
洼则盈，
弊则新，
少则得，
多则惑。
是以圣人抱一为天下式。
不自见，故明；
不自是，故彰；
不自伐，故有功；
不自矜，故长。
夫唯不争，
故天下莫能与之争。
古之所谓曲则全者，
岂虚言哉？
诚全而归之。
☯ Reconciling not praising or being proud of oneself with chapter 20 is left as an exercise for the reader. The final “It” is, as expected, universally assumed to be the Way.
23.
Using few words yourself is like this:
A[23-1] windstorm not lasting the morning
Or sudden rain not lasting the day.
What causes these things? Heaven and earth.
Heaven and earth cannot make them longer,
So indeed what more can men do?
Thus, [as for] one who obediently follows the Way,
With those of the Way [he] joins in the Way,
With those of Potency [he] joins in Potency,
With those who fail [he] joins in failure.
Those joined in the Way also delight in achieving the Way;
Those joined in Potency also delight in achieving Potency;
Those joined in failure also delight in achieving failure.
When trust is insufficient, they don’t trust [him].[23-2]
[23-1] Other texts omit this word
[23-2] Instead of the last four lines, other texts have “Those joined in Potency, the Way also acquires them; / Those joined in failure, the Way also fails them.”
希言自然，
故飘风不终朝，
骤雨不终日。
孰为此者？天地。
天地尚不能久，
而况于人乎？
故从事于道者，
道者，同于道；
德者，同于德；
失者，同于失。
同于道者，道亦乐得之；
同于德者，德亦乐得之；
同于失者，失亦乐得之。
信不足，焉有不信焉。
☯ The “failure” discussed is often understood as meaning “failing to partake of the Way and its Potency,” but there are other possibilities, such as talking too much—compare chapter 5. The last line is an exact repeat of ch17.5. I think in this iteration who isn’t trusted refers to those who fail and so possibly better understood as “them,” but the line feels sus.
24.[24-1]
Those who rise on tiptoe don’t stand [steady];
Those who stride wide don’t walk [steady];
Those who show themselves off aren’t renowned;
Those who assert themselves aren’t clearly seen;
Those who praise themselves aren’t rewarded;
Those who are proud of themselves don’t last long.
They are, within the Way, “excess food and extra trips,”
Things that are sometimes hated,
Hence one who has the Way doesn’t serve them.
[24-1] Other texts put this chapter in front of chapter 22
企者不立；
跨者不行；
自见者不明；
自是者不彰；
自伐者无功；
自矜者不长。
其在道也，曰：馀食赘行。
物或恶之，
故有道者不处。
☯ The quoted phrase in l.7 was understood in medieval Chinese as an idiom meaning “leftovers and warts,” referring to excesses you don’t want to encounter, but despite somewhat pompously setting it off, as if it’s an colloquialism inappropriate for ahem serious texts like this, at the time of writing it seems to have been understood literally, and I so translated it.
25.
There is a thing, intermixed and complete,
That was born before heaven and earth.
Silent, ah!, undisturbed, ah!
Established alone and never changing,
Circulating widely yet never ceasing,[25-1]
We can consider it the mother of all under heaven[25-2].
I don’t know its name, so call it “the Way”
And strive to remember that it’s known as “Great.”
The Great [I] say is an outflow,
The outflow [I] say is remote,
The remote [I] say is returning.
Thus, the Way is great, heaven is great, earth is great, and kings too are great.
Within our domain[25-3] there are four great things,
And a king is one of them.
Man’s exemplar is earth,
Earth’s exemplar is heaven,
Heaven’s exemplar is the Way,
The Way’s exemplar is indeed itself.
[25-1] Other texts omit this line
[25-2] Other texts have “heaven and earth”
[25-3] Other texts have “country”
有物混成，
先天地生。
寂兮寥兮，
独立不改，
周行而不殆，
可以为天下 母。
吾不知其名，字之曰道，
强为之名曰大。
大曰逝，
逝曰远，
远曰反。
故道大，天大，地大，王亦大。
域中有四大，
而王居其一焉。
人法地，
地法天，
天法道，
道法自然。
☯ A prime example of how I don’t understand how DDJ is ordered. Why isn’t this much earlier? I would have found it Very Helpful. Regarding line 8, note that in chapter 18 the author calls it the “Great Way.” More cross-references: for expanding and returning, see chapters 14 & 16, and for the mothering Way, see chapter 6 (and possibly 10).
26.
Weight is the root of lightness,
Quiet is the ruler of turbulence.
Because of this, a sage[26-1] ends a day’s journey not far from his weighty supply-carts.
When there is only a display of honors,
Staying at ease surpasses[26-2] that.
How can the lord of ten-thousand chariots take himself lightly in the realm?
If he is light he loses the root,
If he is turbulent he loses his rule.
[26-1] Other texts have “ruler”
[26-2] Other texts have “then shows”
重为轻根，
静为躁君。
是以圣人终日行不离辎重。
虽有荣观，
燕处超然。
奈何万乘之主，而以身轻天下？
轻则失本，躁则失君。
☯ Another example of using parallelisms to create a paradox. Some awkward phrases are from replicating wordplay and failing to make it smooth.
27.
The skilled traveler has no tracks nor prints;
The skilled speaker has no flaws nor faults;
The skilled counter uses no tokens nor tallies;
The skilled closer has no locks nor bolts, yet [his work] can’t be opened;
The skilled binder has no cords nor knots, yet [his work] can’t be untied.
Because of this, the sage always skillfully saves men, not discards them,
Always skillfully saves creatures, not discards them.[27-1]
This is called Hidden Understanding.
Hence the skilled man is master of the unskilled,
And the unskilled man is a supporter of the skilled.
[He who] doesn’t honor his teacher or love his supporter,
Though he may be wise, is greatly deluded;
This is called [the?] Ultimate Subtlety.
[27-1] Other texts have the line “[As] creatures do not discard wealth.”
善行无辙迹；
善言无瑕讁；
善数不用筹策；
善闭无关楗而不可开；
善结无绳约而不可解。
是以圣人常善救人，故无弃人；
常善救物，故无弃物。
是谓袭明。
故善人者，不善人之师；
不善人者，善人之资。
不贵其师，不爱其资，
虽智大迷；
是谓要妙。
☯ Disk-shaped tokens and tally-marks were used for inventory management before the invention of the abacus and bookkeeping. “Master” is in the sense of teacher (师 is the shi of shifu) rather than boss or ruler. Same “subtlety” as the last line of chapter 1.
28.
[He who] knows his maleness and guards his femaleness
Becomes a creek for all under heaven.
Being a creek for all under heaven,
The constant Potency does not leave [him]
And he reverts to [being like] an infant.
[He who] knows his whiteness and guards his blackness
Becomes a model for all under heaven.
Being a model of all under heaven,
The constant Potency does not err [with him]
And he reverts to being never-ending.
[He who] knows his honor and guards his dishonor
Becomes a valley for all under heaven.
Being a valley for all under heaven,
The constant Potency is just enough [for him]
And he reverts to being simple.[28-1]
The simplicity [i.e., primordial matter] was dispersed yet fulfilled its potential [i.e., became the ten-thousand things]—
[Thus] the sage [with the potential to be] employed who then becomes chief minister
In his great governance doesn’t divide [the governed].
[28-1] Other texts swap lines 6-10 with 11-15
知其雄，守其雌，
为天下溪。
为天下溪，
常德不离，
复归于婴儿。
知其白，守其黑，
为天下式。
为天下式，
常德不忒，
复归于无极。
知其荣，守其辱，
为天下谷。
为天下谷，
常德乃足，
复归于朴。
朴散则为器，
圣人用之，则为官长，
故大制不割。
☯ Regarding being [like?] a creek or valley, compare the generative metaphors in chapters 8 and 6 respectively. The last few lines are also obscure, though that’s because of wordplay: 器 can be both something that has been made and, as an adjective, potential, which when applied to a person indicates a scholar who could potentially be appointed an official. Not dividing/isolating the people would be what the primordial matter didn’t do, making this look like the sort of nurturing advocated in chapter 3. ☯ I’m bemused by the sudden shift from metaphysics to statecraft, though to be fair the author has all along been deeply concerned with their connection.
And that is all I have for now—I haven’t even looked at the next chapter yays. It’s possible my obsessive brain will return to this, but I surely haven’t minded the break and a chance to work on other things.
Index of Chinese translations
---L.
Subject quote from Numb, Linkin Park.
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Date: 26 September 2024 03:45 pm (UTC)no subject
Date: 26 September 2024 04:18 pm (UTC)