| The Secret Sayings
& The
Mysterious Way "Words cannot describe the Way" The First Side of The Chiasm |
Shang Pian |
|
| Prologue: The hidden sayings |
Introduction: The enduring and unchanging Tao |
Chapter 1 (第一章) |
| These
are the
hidden sayings that the
living Jesus spoke
and Didymos Judas Thomas
wrote down. (C.f. The names Didymos & Thomas can mean the Twin & may allude to to the mirror image of the Living... The Mother of us all. See Saying 22 & Galatians 4:26. "By him were all things created, that are in heaven, and that are in earth," Colossians 1:16.) |
1.
1. The
Tao
that can be trodden is not the
enduring and unchanging Tao. The
name that can be named is not the
enduring and unchanging name. 1. 2. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things. (C.f. Written Sayings or "Words cannot describe the Tao" or the Way, Tao 1:1 by David Bullen.) |
道可道，非
恆道； 無名，天地
之始； |
| Saying
1: The Secret Meaning of the Teachings |
The Tao and its Deep Mystery | Chapter 1 Continued |
| And
he
said, "Whoever
discovers the
meaning of these sayings won't
taste death." (C.f. Death: Jesus spoke of "the outer darkness," Matthew 8:12. See the inner meaning of "the dark sayings," Prov 1:6.) |
1.
3. Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see. |
故， 恆無欲也，以觀其妙； 恆有欲也，以觀其徼。 |
| Saying
2: When they will be amazed they will reign over the All |
As the
development
takes place they will know the Mystery |
Chapter 1 Continued |
| Jesus
said, "Whoever
seeks shouldn't stop until
they find.
When they find, they'll be disturbed. When they're disturbed, then they'll be amazed, and reign over the All." (C.f. Seek and find: Saying 92, 94) |
1.
4. Under
these two aspects,
it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful. 2. 1. All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. |
此兩者同出
而異名#65292; 同謂之玄。 玄之又玄，眾妙之門。 Chapter 2 (第二章) 天下皆知美 之爲美， 斯惡已； 皆知善之爲善， 斯不善已。 |
| Saying
3: Within The Kingdom you will realize. You will know |
With The
King (or The Sage) the work is accomplished, but how no one can see |
Chapter
2 Continued |
| Jesus
said, "If
your leaders tell you, 'Look,
the
kingdom is in heaven,'
then the birds of heaven
will
precede you. If they tell you,
'It's in the
sea,' then the fish will
precede you. Rather, the
kingdom is within
you and outside of you. "When you know yourselves, then you'll be known, and you'll realize that you're the children of the living Father. But if you don't know yourselves, then you live in poverty, and you are the poverty." |
2.
2. So it is that existence and non-existence give
birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. 2. 3. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. 2. 4. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement). The work is done, but how no one can see; 'Tis this that makes the power not cease to be. |
故 是以 萬物作焉而
不辭， |
| Saying
4: In the place of life both the older person & a little seven-day-old child... they will live |
Within the way men of
superior ability, the sage & the people are kept |
Chapter 3 (第三章) |
| Jesus
said, "The
older person won't
hesitate to ask a
little seven-day-old child about
the
place of life, and they'll
live, because many who
are first will be last, and they'll become one and the
same." (C.f. Jesus & Laozi together: The old man & The seven-day-old child united, Saying 37, 28:1.) |
3.
1. Not
to value and employ men of
superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder. 3. 2. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. |
不尙賢， 是以聖人之
治， |
| Saying
5: The Kingdom is Hidden & Revealed |
Without
Knowledge & Having Knowledge of Good Order |
Chapter
3 Continued |
| Jesus said, "Know what's in front of your face, and what's hidden from you will be revealed to you, because there's nothing hidden that won't be revealed." | 3. 3. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal. | 常使民無知
無欲， 使夫智者不敢為也。 為無為， 則無不治。 |
| Saying
6: The Public but Corrupted Ritual |
The Secret but Pure Way of the Son | Chapter 4 (第四章) |
| His
disciples said to him, "Do
you want us to fast?
And how
should we pray? Should
we make donations? And
what
food should we avoid?" Jesus said, "Don't lie, and don't do what you hate, because everything is revealed in the sight of heaven; for there's nothing hidden that won't be revealed, and nothing covered up that will stay secret." (C.f. Whose Son gave birth to this Secret Way [or Tao] which appears to have existed even before "their God"? Consider Thomas 53 & The Tao 4:3. Nothing covered up will stay secret.) |
4.
1. The Tao
is (like) the emptiness of a
vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! 4. 2. 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. How pure and still the Tao is, as if it would ever so continue! 4. 3. I do not know whose son it is. It might appear to have been before God. (C.f. The Son: "I do not know whose son it is," Tao 4:3. "Who... established all the ends of the earth? What is his name, and what is his son's name, if thou canst tell? Proverbs 30:4, Psalm 2:12. Salome said to Jesus, "Who are you, man, whose son?" Saying 61 Blatz. ) |
道沖， 挫其銳， 吾不知誰之
子， |
| Saying
7: Transforming the Beast Nature |
Guarding your Inner Being | Chapter 5 (第五章) |
| Jesus
said, "Blessed
is the lion that's eaten by a human and then
becomes human, but how
awful for the human who's eaten by a lion, and
the
lion becomes human." (C.f. "Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, [if your mouths are filled with hot air] take heed that ye be not consumed one of another," Galatians 5:15.) |
5.
1. Heaven
and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. 5. 2. May not the space between heaven and earth be compared to a bellows? 'Tis emptied, yet it loses not its power; Tis moved again, and sends forth air the more. Much speech to swift exhaustion lead we see; Your inner being guard, and keep it free. |
天地不仁， 天地之閒其
猶橐籥乎？ |
| Saying
8: The Wise Fisher Easily Chooses The Large fish |
The
Sage is Able to
Realise Such ends.
He has no personal and private ends. |
Chapter 6 (第六章) |
| He
said, "The
human being is like a wise
fisher who cast a net into the
sea and drew it
up from the
sea full of little fish. Among them the
wise fisher found a fine large fish
and cast all the little fish back
down into
the sea, easily
choosing the
large fish. Anyone
who has ears
to hear should hear!" (C.f. The Spirit of the Valley... "It flows continuously... able to... endure," 7:1.) |
6.
The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain. 7. 1. Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. 7. 2. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised? |
谷神不死，
是謂玄牝。 玄牝之門，是謂天地根。 綿綿若存，用之不勤。 Chapter 7 (第七章) 天長地久。 是以聖人後
其身 |
| Saying
9: A Sower went out to sew Seed. Some fell taking root in good soil, producing fruit a hundred and twenty |
Walking
the way of The Tao. Benefiting all things the highest excellence does not wrangle about the low position of the place |
Chapter 8 (第八章) |
| Jesus said, "Look, a sower went out, took a handful of seeds, and scattered them. Some fell on the roadside; the birds came and gathered them. Others fell on the rock; they didn't take root in the soil and ears of grain didn't rise toward heaven. Yet others fell on thorns; they choked the seeds and worms ate them. Finally, others fell on good soil; it produced fruit up toward heaven, some sixty times as much and some a hundred and twenty." | 8.
1. The
highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao. 8. 2. The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness. 8. 3. And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him. |
上善若水。 居善地， 夫唯不爭， |
| Saying
10: Pouring Fire on the World |
Its better not to carry it full | Chapter
9 (第九章) |
| Jesus said, "I've cast fire on the world, and look, I'm watching over it until it blazes." | 9.
1. It
is
better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness. |
持而盈之，
不如其已。 揣而銳之，不可常保。 |
| Saying
11: When you were one you became divided. But the Living Won't Die. When you're in the light, what will you do? |
When...
held together in one embrace, they can be kept from separating. When the work is done... withdraw into obscurity This is the way of Heaven |
Chapter
9 Continued |
| Jesus said, "This heaven will disappear, and the one above it will disappear too. Those who are dead aren't alive, and those who are living won't die. In the days when you ate what was dead, you made it alive. When you're in the light, what will you do? On the day when you were one, you became divided. But when you become divided, what will you do?" | 9.
2.
When
gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven. 10. 1. When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. |
金玉滿堂，莫之能守。 富貴而驕，自遺其咎。 功遂身退，天之道。 Chapter 10 (第十章) 載營魄抱 一， 能無離乎？ 專氣致柔， 能嬰兒乎？ 滌除玄覽， 能無疵乎？ |
| Saying
12: Who Will Direct Us? Jesus said to them, James the Just |
Ruling the
state... he proceeds. Presiding over all, yet not controlling them This is... The mysterious Quality' of the Way |
Chapter
10 Continued |
| The
disciples said to Jesus, "We know
you're going to leave us. Who
will lead us then?" Jesus said to them, "Wherever you are, you'll go to James the Just, for whom heaven and earth came into being." |
10.
2.
In
loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? 10. 3. (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao). |
愛民治國， 生而不有， 為而不恃， 長而不宰， 是謂玄德 。 |
| Saying
13: Compare me to Someone |
Spokes unite in the one on the empty space | Chapter 11 (第十一章) |
| Jesus
said to his disciples, "If you were to compare me
to someone,
who
would you say I'm like?" Simon Peter said to him, "You're like a just angel." Matthew said to him, "You're like a wise philosopher." Thomas said to him, "Teacher, I'm completely unable to say whom you're like." Jesus said, "I'm not your teacher. Because you've drunk, you've become intoxicated by the bubbling spring I've measured out." He took him aside and told him three things. When Thomas returned to his companions, they asked, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things he said to me, you'll pick up stones and cast them at me, and fire will come out of the stones and burn you up." |
11.
The thirty spokes
unite in the one nave; but it is on the
empty space (for the axle), that the use of the wheel
depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness. 12. 1. Colour's five hues from th' eyes their sight will take; Music's five notes the ears as deaf can make; The flavours five deprive the mouth of taste; The chariot course, and the wild hunting waste Make mad the mind; and objects rare and strange, Sought for, men's conduct will to evil change. 12. 2. Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former. 13. 1. Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind). |
三十輻共一
轂， 當其無，有車之用。 埏埴以為器， 當其無，有器之用。 鑿戶牖以為室， 當其無，有室之用。 故有之以為利， 無之以為用。 Chapter 12 (第十二章) 五色令人目
盲， 是以聖人為
腹不為目， Chapter
13 寵辱若驚， |
| Saying
14: If they welcome you go around in the countryside & bridle the whole community |
Getting
that favour
honour (the kingdom) as his own person & administer the kingdom |
Chapter
13 Continued |
| Jesus
said to them, "If you fast, you'll bring guilt
upon yourselves;
and if you pray, you'll
be condemned; and if you make donations, you'll
harm your spirits. "If they welcome you when you enter any land and go around in the countryside, heal those who are sick among them and eat whatever they give you, because it's not what goes into your mouth that will defile you. What comes out of your mouth is what will defile you." (C.f. "Out of the same mouth proceedeth blessing and cursing... If any man offend not in word, the same is a perfect man, and able also to bridle the whole body [or community]," James 3:10,2.) |
13.
2.
What is meant by speaking thus of favour
and disgrace?
Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity): —this is what is meant by saying that favour and disgrace would seem equally to be feared. And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me? 13. 3. Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it. |
何謂寵辱若
驚？ 寵為下。 得之若驚，失之若驚， 是謂寵辱若驚。 何謂貴大患若身？ 吾所以有大患者，為吾有身； 及吾無身，吾有何患？ 故貴以身為天下， 若可寄天下。 愛以身為天下， 若可託天下。 |
| Saying
15: When you see the one |
We look at it and obtain The One | Chapter 14 (第十四章) |
| Jesus
said, "When
you see the one
who wasn't born of a woman, fall down
on your face and worship that person. That One
is your Father." (C.f. That One: "Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually," Hebrews 7:3.) |
14.
1. We
look
at it, and we do not see it, and we name it 'the Equable.' We listen to it, and we do not hear it, and we name it 'the Inaudible.' We try to grasp it, and do not get hold of it, and we name it 'the Subtle.' With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One. (C.f. "We blend them together and obtain The One," Tao 14:1. "When you make the two into one... then you'll enter the kingdom," Thomas 22.) |
視之不見，
名曰夷； 聽之不聞，名曰希； 摶之不得，名曰微。 此三者不可致詰，故混#28151;而為一。 |
| Saying
16: People think, but They don't know. I've come to cast divisions |
We are
able to know, but We do
not see. It returns. This is called the Form of the Formless |
Chapter
14 Continued |
| Jesus
said,
"Maybe
people
think that I've come to cast peace
on the
world, and they
don't know that I've come
to
cast divisions on the
earth: fire,
sword, and war. Where there are five in a house, there'll be three against two and two against three, father against and son and son against father. They'll stand up and be one." (C.f. Jesus said, "Behold, I come quickly... I am... the beginning and the end, the first and the last," Revelation 22:12-13, Tao 14:3. Also "Know [the Tao] as it was of old in the beginning," 14:3. "In the Beginning was the Message, and the Message was with God and the Message was divine," John 1:1.) |
14.
2.
Its upper part is not
bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable. 14. 3. We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Tao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Tao. (C.f. There are the Three qualities of the Tao [in 14:1]. And there will be Three against Two [i.e. the divisions in Saying 16]. As We Blend them into The One [14:1], they will become One [Saying 16]. ) |
其上不皦，
其下不昧， 迎之不見其
首，隨之不見其後。
|
| Saying
17:
Jesus will give you what no human mind has ever thought |
The
skilful masters will make an effort to describe what is beyond men's knowledge |
Chapter 15 (第十五章) |
| Jesus
said, "I'll give
you what no eye
has ever seen, no ear
has ever
heard, no hand has ever touched,
and no human
mind has
ever thought." (C.f. Jesus said, "The angels and the prophets will come to you and give to you those things you (already) have," Saying 88.) |
15.
1. The
skilful masters (of the Tao) in old
times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. |
古
之善為道者，微妙 玄達，深不可識。 夫唯不可識，故強為之容。 |
| Saying
18:
One will stand up in the beginning. Jesus said, They'll know the end, and won't taste death |
The
condition of rest will gradually arise. Those who preserve this Way can make the muddy water clear and secure the condition of rest |
Chapter
15 Continued |
| The
disciples said to Jesus,
"Tell us
about our
end. How will it come?" Jesus said, "Have you discovered the beginning so that you can look for the end? Because the end will be where the beginning is. Blessed is the one who will stand up in the beginning. They'll know the end, and won't taste death." (C.f. Jesus said, "Whoever discovers the meaning of these sayings won't taste death," Saying 1.) |
15.
2.
Shrinking
looked they like those who wade through a stream in winter;
irresolute like those
who are afraid of all around them; grave
like a guest (in awe of his host); evanescent like ice
that is
melting away; unpretentious like wood that has not been fashioned into
anything; vacant like a valley, and dull like muddy water. 15. 3. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise. 15. 4. They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete. |
豫兮，若冬&##28041;川； 孰能濁以靜之徐清。 保
此道不欲盈。 |
| Saying
19: Listen to my words: The One & the Trees that don't change won't taste death |
The
report of the fulfilment of All things is that unchanging Rule and he who is king-like... to the end of his bodily life, is exempt from all danger of decay |
Chapter 16 (第十六章) |
| Jesus said, "Blessed is the one who came into being before coming into being. If you become my disciples and listen to my message, these stones will become your servants; because there are five trees in paradise which don't change in summer or winter, and their leaves don't fall. Whoever knows them won't taste death." | 16.
1. The (state of) vacancy should be brought to the utmost
degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. 16. 2. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay. |
致
虛極；守靜篤。 知常容。
|
| Saying
20: Jesus said, The kingdom is like a mustard seed on tilled soil - it makes a plant that grows |
Faith
(in the Tao) is
like the rulers - Their undertaking was... successful in the people |
Chapter 17 (第十七章) |
| The
disciples asked Jesus, "Tell us,
what can the
kingdom of heaven
be
compared to?" He said to them, "It can be compared to a mustard seed. Though it's the smallest of all the seeds, when it falls on tilled soil it makes a plant so large that it shelters the birds of heaven." (C.f. Jesus said, "Because of your unbelief... If ye have faith as a grain of mustard seed... nothing shall be impossible unto you," Matthew 17:20.) |
17.
1. In the highest antiquity, (the people)
did
not know that there were
(their rulers).
In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people). 17. 2. How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!' |
太
上，下知有之； 悠兮，其貴言， |
| Saying
21: The bandit is coming... Don't let the bandit break into the house |
If we
could renounce there would be no thieves nor robbers |
Chapter 18 (第十八章) |
| Mary
said to Jesus, "Whom
are your disciples like?" He said, "They're like little children living in a field which isn't theirs. When the owners of the field come, they'll say, 'Give our field back to us.' They'll strip naked in front of them to let them have it and give them their field. "So I say that if the owner of the house realizes the bandit is coming, they'll watch out beforehand and won't let the bandit break into the house of their domain and steal their possessions. You, then, watch out for the world! Prepare to defend yourself so that the bandits don't attack you, because what you're expecting will come. May there be a wise person among you! "When the fruit ripened, the reaper came quickly, sickle in hand, and harvested it. Anyone who has ears to hear should hear!" |
18.
1. When the
Great Tao (Way or Method)
ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. 18. 2. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared. 19. 1. If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers. 19. 2. Those three methods (of government) Thought olden ways in elegance did fail And made these names their want of worth to veil; But simple views, and courses plain and true Would selfish ends and many lusts eschew. 20. 1. When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'— Small is the difference they display. But mark their issues, good and ill;— What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! |
大道廢，有仁義； 六親不和有孝慈， Chapter 19 絕聖棄智，民利百倍； 此三者，以為文不足， Chapter 20 絕學無憂。 人之所畏，不可不畏？ |
| Saying
22: Jesus saw some little children nursing. Make the two into one... a single one (and the same) |
I am like an
infant... I value the
nursing-mother (I value the Tao, and the Way) I alone seem to have lost everything (C.f. Losing Everything - Saying 22: The Eye, Hand, Foot, & Likeness Saying: The Message of Renunciation. Becoming One & the same) |
Chapter
20 Continued |
| Jesus saw some little
children nursing. He said to his disciples,
"These
nursing children can be compared to those
who enter the kingdom." They said to him, "Then we'll enter the kingdom as little children?" Jesus said to them, "When you make the two into one, and make the inner like the outer and the outer like the inner, and the upper like the lower, and so make the male and the female a single one (and the same) so that the male won't be male nor the female female; when you make eyes in the place of an eye, a hand in the place of a hand, a foot in the place of a foot, and an image in the place of an image; then you'll enter the kingdom." (C.f. The Heavenly Mother, the gathering of the firstborn by the new and living Way, Galatians 4:26, Hebrews 12:22-24.) |
20.
2.
The
multitude of men look satisfied and pleased; as if
enjoying a full banquet, as if
mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao). (C.f . "Born again, not of corruptible seed, but... by the word of God, which liveth & abideth for ever... As newborn babes, desire the pure milk of the word, that ye may grow thereby," 1 Peter 1:23, 2:2.) |
眾
人熙熙， 俗人昭昭，我獨昏昏； |
| Saying
23: I'll choose you as a single one |
The grandest forms of
power proceed only from the Tao (or the Way) |
Chapter 21 (第二十一章) |
| Jesus said, "I'll choose you, one out of a thousand and two out of ten thousand, and they'll stand as a single one." | 21.
The grandest forms of active force From Tao come, their only source. Who can of Tao the nature tell? Our sight it flies, our touch as well. |
孔
德之容， 唯道是從。 道之為物， 惟恍惟惚。 |
| Saying
24: He said, Light exists within a person of light, and they light up the whole world |
The
truth... when
seen, shall then be told |
Chapter
21 Continued |
| His
disciples said, "Show us
the
place where you are, because we need
to look for it." He said to them, "Anyone who has ears to hear should hear! Light exists within a person of light, and they light up the whole world. If they don't shine, there's darkness." |
Eluding
sight, eluding touch, The forms of things all in it crouch; Eluding touch, eluding sight, There are their semblances, all right. Profound it is, dark and obscure; Things' essences all there endure. Those essences the truth enfold Of what, when seen, shall then be told. Now it is so; 'twas so of old. Its name—what passes not away; So, in their beautiful array, Things form and never know decay. |
惚兮恍其中有象； 窈兮冥兮， |
| Saying
25: By love protect your brother as your own soul |
By
this
(Way) the partial becomes complete |
Chapter
21 Continued |
| Jesus
said, "Love
your
brother as your own soul. Protect them like the pupil of your eye." |
How
know I that it is so with all the beauties of existing things? By this (nature of the Tao). 22. 1. The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray. |
吾何以知眾甫之然哉？ 以此。 Chapter 22 (第二十二章) 曲則全， 枉則直， 窪則盈， 弊則新， 少則得， 多則惑， |
| Saying
26: You get the beam out of your own eye |
The
sage holds (humility) in his
embrace.
He is free from self-display |
Chapter
22 Continued |
| Jesus said, "You see the speck that's in your brother's eye, but you don't see the beam in your own eye. When you get the beam out of your own eye, then you'll be able to see clearly to get the speck out of your brother's eye." | 22.
2.
Therefore the
sage holds in his embrace the one thing
(of
humility),
and manifests
it to all
the world. He is free from self-display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him. |
是
以聖人抱一， 為天下式。 不自見故明， 不自伐故彰， 不自是故有功， 不自矜故長。 夫惟不爭， 故天下莫能與之爭。 |
| Saying
27: Fast from the world, and find the kingdom. Make the Sabbath into a Sabbath |
Separate yourself
and become
whole. Abstain from speech |
Chapter
22 Continued |
| Jesus
said, "If
you don't fast
from the world, you
won't
find
the kingdom.
If
you
don't make
the Sabbath into a Sabbath, you won't
see
the
Father." (C.f. "The partial becomes complete" or “Separate yourself and become whole,” 22:3 by David Bullen.) |
22.
3.
That saying
of the ancients that 'the partial becomes
complete' was not
vainly spoken: —all real completion is comprehended under it. 23. 1. Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. (C.f. On six days "God said" and then seemingly abstained from speech on the seven day, Genesis 1:1,6,9,14,20,24,2:3, or The Seven days of Creation.) |
古之所謂曲則全者， 豈虛言哉！ 誠全而歸之。 Chapter 23 (第二十三章) 希言自然。 故飄風不終朝， 驟雨不終日。 孰為此者？ |
| Saying
28: They're drunk. They came... empty. They'll change (their minds). |
They fail. A
want... ensues. They agree with him in that. |
Chapter
23 Continued |
| Jesus said, "I stood in the middle of the world and appeared to them in the flesh. I found them all drunk; I didn't find any of them thirsty. My soul ached for the children of humanity, because they were blind in their hearts and couldn't see. They came into the world empty and plan on leaving the world empty. Meanwhile, they're drunk. When they shake off their wine, then they'll change (their minds or repent)." | If Heaven
and Earth cannot make such (spasmodic) actings last long, how much less can man! 23. 2. Therefore when one is making the Tao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail. 23. 3. Hence, those with whom he agrees as to the Tao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining (to the Tao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others). 24. He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). |
天
地尚不能久， 故
從事於道者， 同於道者，道亦樂得之； Chapter 24 跂
者不立， |
| Saying
29: Jesus said, Spirit came into existence because of the body. Such great wealth was placed in this poverty & I'm amazed. |
There
was something
undefined
and complete, coming into existence before Heaven and Earth. Viewed from the standpoint of the Tao Such conditions are not valued. |
Chapter
24 Continued |
| Jesus
said, "If the
flesh came into
existence because of spirit, that's
amazing. If spirit came into
existence because of the body,
that's
really amazing! But I'm
amazed at how [such] great wealth
has been
placed in this
poverty." (C.f. "There was something... coming into existence," 25.1. Jesus said, "Blessed is he who came into being before he came into being," Saying 19.) |
(So),
he who displays himself
does not shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self-conceited has no superiority allowed to him. Such conditions, viewed from the standpoint of the Tao, are like remnants of food, or a tumour on the body, which all dislike. Hence those who pursue (the course) of the Tao do not adopt and allow them. 25. 1. There was something undefined and complete, coming into existence before Heaven and Earth. (C.f. The Message or The Method of The Way of The Tao: "In the Beginning was the Message, and the Message was with God and the Message was divine," John 1:1.) |
自見者不明， 自是者不彰。 自伐者無功， 自矜者不長。 其在道也， 曰餘食贅行。 物或惡之， 故有道者不處也。 Chapter 25 (第二十五章) 有物混成， 先天地生， |
| Saying
30: Where there is only one, I say, I am. |
Everywhere it
was standing
alone. I call it The Great. I do not know its name. |
Chapter
25 Continued |
| Jesus
said, "Where
there are three
deities, they are
divine.
Where
there
are two
or one,
I
am with them." An alternate translation: Jesus said, "Where there are two, they are without God, and where there is only one, I say, I am with him," Saying 30 from The Greek fragment. (C.f. Is it one, two, three, or four? "In the universe there are four that are great," Tao 25:3. And Jesus said, "Where there is only one, I say, I am with him," Saying 30.) |
How
still it
was and formless, standing alone,
and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarded as the Mother of all things. 25. 2. I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great. (C.f. Concerning "the Mother" & the children, Tao 24:1... Jesus said, "Make the two One," Saying 22. Concerning "Making an effort to give it a name I call it The Great," Tao 24:2... Moses said, "They shall say to me, What is his name? what shall I say to them? And God said to Moses, I AM THAT I AM... Thus shall you say to the children... I AM has sent me to you," Exodus 3:13-14. Concerning Standing: "How still it was and formless, standing alone," 25:1... Jesus said, "I stood in the middle of the world and appeared to them," Saying 28.) |
寂兮寥兮， 吾不知其名， |
| Saying
31: Welcome the way of Jesus |
The Tao, the Earth & Heaven | Chapter
25 Continued |
| Jesus
said, "No prophet is welcome
in
their
own village. No doctor
heals those
who know them." (C.f. Jesus said, "A prophet is not without honour, but in his own country," Mark 6:4.) |
25.
3.
Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns. Therefore the Tao is great; Heaven is great; Earth is great; and the (sage) king is also great. In the universe there are four that are great, and the (sage) king is one of them. |
大
曰逝， 逝曰遠。 遠曰反。 故道大， 天大， 地大， 王亦大。 域中有四大， 而王處一焉。 |
| Saying
32:
Jesus, a city, & a high mountain |
The Tao, the Earth & Heaven | Chapter
25 Continued |
| Jesus
said,
"A
city built and fortified
on a high mountain can't
fall,
nor can
it be hidden." (C.f. The Way of Jesus and his Method simply is and it works.) |
25.
4.
Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is. |
人
法地， 地法天， 天法道， 道法自然。 |
| Saying
33: Everyone who comes & goes can listen with both ears. Light a lamp, put it on the stand |
Marching
in the light of day... How should the lord... carry himself... with
both gravity & lightness, stillness & movement. Brilliant to look at, in his proper place |
Chapter 26 (第二十六章) |
| Jesus said, "What you hear with one ear, listen to with both, then proclaim from your rooftops. No one lights a lamp and puts it under a basket or in a hidden place. Rather, they put it on the stand so that everyone who comes and goes can see its light." | 26.
1. Gravity
is the root of lightness; stillness, the ruler of movement. 26. 2. Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom? |
重為輕根， 是以君子終日行不離輜重； |
| Saying
34: Jesus leads |
The skilful traveller
leaves no... footsteps |
Chapter
26 Continued |
| Jesus said, "If someone who's blind leads someone else who's blind, both of them fall into a pit." | If
he
do
act lightly, he
has
lost his root (of gravity);
if he proceed to active movement, he will lose his throne. 27. 1. The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; |
輕則失根， 躁則失君。 Chapter 27 (第二十七章) 善行，無轍跡； 善言，無瑕謫； 善計，不用籌策； |
| Saying
35: Jesus said, Tie the hands, break in & loot the house |
Hiding
his
procedure, use no
strings or knots, open what has been shut, & cast away nothing |
Chapter
27 Continued |
| Jesus said, "No one can break into the house of the strong and take it by force without tying the hands of the strong. Then they can loot the house." | the
skilful closer needs no bolts or bars,
while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.' (C.f. Hiding the light: "How unsearchable are his judgments and his ways past finding out... of him... through him, & to him, are all things," Romans 11:33, 36.) |
善
閉，無關鍵而不可開； 善結，無繩約而不可解。 是以聖人常善救人， 故無棄人； 善救物， 故無棄物， 是謂襲明。 |
| Saying
36: Don't you be anxious about what you will wear |
Honour the
master. Rejoice in the helper |
Chapter
27 Continued |
| Jesus
said,
"Don't
[you] be
anxious
from morning to evening or from evening
to morning about what you
will wear." (C.f. Love over fear: The helper will "respect his teacher... cherish his resources," Tao 27:2 Wikisource. With common purpose the helper is also a resource for the teacher.) |
27.
2.
Therefore the
man of skill is a master (to be looked up to) by him
who
has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.' |
故
善人，不善人之師； 不善人，善人之資。 不貴其師， 不愛其資， 雖智大迷。 是謂要妙。 |
| Saying
37: You will see the Son of the Living One |
Behold his presence the simple infant man | Chapter 28 (第二十八章) |
| His
disciples said, "When
will you appear to us? When will we see you?" Jesus said, "When you strip naked without being ashamed, and throw your clothes on the ground and stomp on them as little children would, then [you'll] see the Son of the Living One and won't be afraid." |
28.
1. Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. |
知其雄， 知其白， 知其榮， |
| Saying
38: You have wanted to & You will look for me, but you won't be able to find me |
If any
one should wish to get the kingdom for himself... I see that he will not succeed |
Chapter
28 Continued |
| Jesus said, "Often you've wanted to hear this message that I'm telling you, and you don't have anyone else from whom to hear it. There will be days when you'll look for me, but you won't be able to find me." | 28.
2.
The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures. 29. 1. If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. |
朴散則為器， 聖人用之則為官長。 故大制不割。 Chapter 29 (第二十九章) 將欲取天下而為之， 吾見其不得已。 天下神器， 不可為也。 |
| Saying
39: They have taken the keys (⳨) of knowledge and hidden them. |
He who would hold it in his grasp loses and destroys it. | Chapter
29 Continued |
| Jesus said, "The Pharisees and the scholars have taken the keys of knowledge and hidden them. They haven't entered, and haven't let others enter who wanted to. So be wise as serpents and innocent (harmless) as doves." | The
kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it. 29. 2. The course and nature of things is such that What was in front is now behind; What warmed anon we freezing find. Strength is of weakness oft the spoil; The store in ruins mocks our toil. Hence the sage puts away excessive effort, extravagance, and easy indulgence. |
為
者敗之， 故
物或行或隨， 是以聖人去甚。 |
| Saying
40: A grapevine has been planted outside of the Father it'll be pulled up by its root and destroyed |
He who... asserts his mastery in the kingdom by force of arms is sure to meet with its proper return | Chapter 30 (第三十章) |
| Jesus said, "A grapevine has been planted outside of the Father. Since it's malnourished, it'll be pulled up by its root and destroyed." | 30.
1. He who would assist a lord of men in harmony with the Tao will not assert his mastery in the kingdom by force of arms. Such a course is sure to meet with its proper return. 30. 2. Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years. |
以道佐人主者， 師之所處，荊棘生焉。 |
| Saying
41: Having More and Less |
Having More is Less | Chapter
30 Continued |
| Jesus said, "Whoever has something in hand will be given more, but whoever doesn't have anything will lose even what little they do have." | 30.
3.
A skilful (commander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery. |
故
善者果而已矣， 不敢以取強。 果而勿矜， 果而勿伐， 果而勿驕， 果而不得已， 果而勿強。 |
| Saying
42: Passing By |
Attain strong maturity | Chapter
30 Continued |
| Jesus
said,
"Become
passersby." (C.f. Become old vs. Become passersby) |
30.
4.
When things
have attained their strong maturity they become old.
This may be said to be not in accordance with the Tao:
and what is not in accordance with it soon comes to an end. |
物
壯則老， 是謂不道， 不道早已。 |
| Saying
43: Jesus said, Realize Who I am & what I say. Instead, you either love your history of violence or your worldly peace |
They
who have the
Tao, & The
superior man can
find true repose [Peace and spiritual rest] without using the force of arms |
Chapter 31 (第三十一章) |
| His
disciples said to him, "Who are
you to say
these things to us?" Jesus said to them, "You don't realize who I am from what I say to you, but you've become like those Judeans who either love the tree but hate its fruit, or love the fruit but hate the tree." (C.f. Jesus said, "Come to me, because my yoke is easy and my requirements are light. You'll be refreshed," Saying 90.) |
31.
1. Now arms,
however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Tao do not like to employ them. 31. 2. The superior man ordinarily considers the left hand the most honourable place, but in time of war the right hand. Those sharp weapons are instruments of evil omen, and not the instruments of the superior man; —he uses them only on the compulsion of necessity. Calm and repose are what he prizes; victory (by force of arms) is to him undesirable. To consider this desirable would be to delight in the slaughter of men; and he who delights in the slaughter of men cannot get his will in the kingdom. (C.f. Alternate Translations: "His minister of Peace on His left, & His General on His right," by John Dicus, or "The way for a vital [or living] man to go is not the way of a soldier," by Witter Bynner, Tao 31:2. ) They who have the Tao do not like to employ arms. The superior man prizes calm and repose. The base-natured man delights in slaughter.) |
夫佳兵者，不祥之器， 是
以君子居則貴左，
|
| Saying
44: Jesus said, Be forgiven |
If One
embodies the Tao as a minister men should weep |
Chapter
31 Continued |
| Jesus
said, "Whoever
blasphemes
the Father will be
forgiven, and
whoever
blasphemes
the Son will be
forgiven, but whoever
blasphemes
the
Holy Spirit will not be forgiven, neither
on earth nor in heaven." (C.f. Jesus said, "The words that I speak unto you, they are spirit," John 6:63. "Heaven and Earth (under its guidance) unite together," Tao 32:3. Jesus said, "When you make the two One... then you will enter the kingdom," Saying 22 and 102. Revelation 21:1-2.) |
31.
3.
On occasions of festivity to be on the
left hand is the
prized
position; on occasions of mourning,
the right hand.
The second in command of the army has his place on the left; the general commanding in chief has his on the right; —his place, that is, is assigned to him as in the rites of mourning. He who has killed multitudes of men should weep for them with the bitterest grief; and the victor in battle has his place (rightly) according to those rites. 32. 1. The Tao, considered as unchanging, has no name. 32. 2. Though in its primordial simplicity it may be small, the whole world dares not deal with (one embodying) it as a minister. If a feudal prince or the king could guard and hold it, all would spontaneously submit themselves to him. 32. 3. Heaven and Earth (under its guidance) unite together and send down the sweet dew, which, without the directions of men, reaches equally everywhere as of its own accord. |
故
吉事尚左， 凶事尚右。 是以偏將軍處左， 上將軍處右， 以喪禮處之。 殺人之眾，以悲哀蒞之。 戰勝，以喪禮處之。 Chapter 32 (第三十二章) 道常無名。 朴雖小， 天地相合， |
| Saying
45: A person brings things out from their treasure |
All the
world is like that of the
great
rivers and seas to the streams from the valleys |
Chapter
32 Continued |
| Jesus said, "Grapes aren't harvested from thorns, nor are figs gathered from thistles, because they don't produce fruit. A person who's good brings good things out of their treasure, and a person who's [evil] brings evil things out of their evil treasure. They say evil things because their heart is full of evil." | 32.
4.
As soon as it
proceeds to action, it has a
name. When it once has that name, (men) can know to rest in it. When they know to rest in it, they can be free from all risk of failure and error. 32. 5. The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys. (C.f. Fruit is often grown in the valleys.) |
始
制有名； 譬道之在天下， |
| Saying
46: No one's been born who's so much greater than John the Baptizer |
He who knows other
men is discerning.
He is satisfied with his lot |
Chapter 33 (第三十三章) |
| Jesus said, "From Adam to John the Baptizer, no one's been born who's so much greater than John the Baptizer that they shouldn't avert their eyes. But I say that whoever among you will become a little child will know the kingdom and become greater than John." | 33.
1. He
who
knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will. 33. 2. He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity. |
知
人者智， 不失其所者久， |
| Saying
47:
Jesus said, A new patch of cloth isn't sewn onto an old coat |
The
Great Image (of the
invisible Tao) clothes all things as with a garment |
Chapter 34 (第三十四章) |
| Jesus
said, "It's
not possible for anyone
to mount two horses or
stretch two bows,
and it's not
possible for a
servant to
follow two
leaders, because they'll
respect one and despise
the other. "No one drinks old wine and immediately wants to drink new wine. And new wine isn't put in old wineskins, because they'd burst. Nor is old wine put in new wineskins, because it'd spoil. "A new patch of cloth isn't sewn onto an old coat, because it'd tear apart." |
34.
1. All-pervading
is the Great Tao! It may be found on the left hand and on the right. 34. 2. All things depend on it for their production, which it gives to them, not one refusing obedience to it. When its work is accomplished, it does not claim the name of having done it. It clothes all things as with a garment, and makes no assumption of being their lord; —it may be named in the smallest things. All things return (to their root and disappear), and do not know that it is it which presides over their doing so; —it may be named in the greatest things. 34. 3. Hence the sage is able (in the same way) to accomplish his great achievements. It is through his not making himself great that he can accomplish them. 35. 1. To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease. |
大道汎兮， 萬物恃之以生而不辭， 是以聖人終不為大， Chapter 35 天下往； 往而不害， 安平泰。 樂與餌， |
| Saying
48:
Jesus said, They'll say to the mountain, 'Go away,' and it will |
The use of the Tao
as it comes from the mouth is inexhaustible |
Chapter
35 Continued |
| Jesus said, "If two make peace with each other in a single house, they'll say to the mountain, 'Go away,' and it will." | 35.
2.
Music and dainties will make the passing guest stop (for a time). But though the Tao as it comes from the mouth, seems insipid and has no flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible. |
過客止。 道之出口， 淡乎無味， 視之不可見， 聽之不可聞， 用之不可既。 |
| Saying
49: Blessed is he who is One – he who is chosen |
One... takes inspiration... he will be raised up | Chapter 36 (第三十六章) |
| Jesus said, "Blessed are those who are one – those who are chosen, because you'll find the kingdom. You've come from there and will return there." | 36.
1. When one
is about to take an inspiration, he is sure to make a (previous) expiration; when he is going to weaken another, he will first strengthen him; when he is going to overthrow another, he will first have raised him up; when he is going to despoil another, he will first have made gifts to him: —this is called 'Hiding the light (of his procedure).' 36. 2. The soft overcomes the hard; and the weak the strong. 36. 3. Fishes should not be taken from the deep; instruments for the profit of a state should not be shown to the people. |
將
欲歙之，必固張之； 是
謂微明， 魚不可脫於淵， |
| Saying
50: 'What's the sign of your Father?' say, 'It's movement and rest.' |
Simplicity without a name expresses at rest and still | Chapter 37 (第三十七章) |
| Jesus
said, "If they
ask you, 'Where
do you come from?' tell them,
'We've come from the light,
the
place where light came into being by
itself, [established] itself,
and appeared in their image.' "If they ask you, 'Is it you?' then say, 'We are its children, and we're chosen by our living Father.' "If they ask you, 'What's the sign of your Father in you?' then say, 'It's movement and rest.'" (C.f. 'Where do you come from? Saying 50. "You've come from there and will return there," Saying 49. See The above & the below.) |
37.
1. The
Tao in its regular course does
nothing (for the sake of doing it), and so there
is nothing which it does not do. 37. 2. If princes and kings were able to maintain it, all things would of themselves be transformed by them. 37. 3. If this transformation became to me an object of desire, I would express the desire by the nameless simplicity. Simplicity without a name Is free from all external aim. With no desire, at rest and still, All things go right as of their will. (C.f. "In the beginning God created the heaven and the earth... And God said... and he rested," Genesis 1:1,3, 2:2, Side by Side.) |
道 常無為而無不為。 侯
王若能守， 化而欲作， |
PART 2. Virtue |
||
| See and Know The highest degree: Discover the Keys (⳨) to the Kingdom At the climax of the texts at Saying 51 is the center and top of The Chiasm of the Kingdom ) |
Xia Pian | |
| Saying
51:
He said to them, "What you're looking for has already come" |
Those who possessed in highest
degree the attributes of the Tao did not seek to show them |
Chapter 38 (第三十八章) |
| His disciples
said to him, "When
will the dead have rest, and when will
the
new world come?" He said to them, "What you're looking for has already come, but you don't know it." (C.f. "The Father's kingdom is already spread out over the earth, and people don't see it," Saying 113. And 2 Peter 3:12.) |
38.
1. (Those who) possessed in highest
degree the attributes (of the Tao)
did
not (seek)
to show them,
and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure). 38. 2. (Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing. |
上德不德， 上德無為而無以為， |
Saying 51 from Jesus is at the Top of the Arch or The Apex of This Chiasm of Kingdom And Here Begins The Second Side of this Chiasm |
  |
|
| Saying
52: Twenty-four prophets have spoken but You've ignored the Living One |
(Those who) possessed the highest were (always seeking) to show it and had no need to be doing so | Chapter
38 Continued |
| His disciples said to
him, "Twenty-four
prophets have
spoken in Israel,
and they all spoke of you." He said to them, "You've ignored the Living One right in front of you, and you've talked about those who are dead." |
38.
3.
(Those
who) possessed the
highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing. 38. 4. (Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them. |
上仁為之而無以為。 上禮為之而莫之應， |
| Saying
53:
He said True Circumcision has become profitable |
The Great man chooses the fruit | Chapter
38 Continued |
| His
disciples said to him, "Is
circumcision useful, or not?" He said to them, "If it were useful, their Father would have children who are born circumcised. But the true circumcision in spirit has become profitable in every way." |
38.
5.
Thus
it was that when the Tao was
lost, its
attributes appeared;
when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared. 38. 6. Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Tao, and is the beginning of stupidity. 38. 7. Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other. |
故
失道而後德， 夫
禮者， 是以大丈夫處其厚， |
| Saying
54: Those Who Are Poor |
The
things... from of
old, Earth, Spirits, Valleys, All creatures, & Princes and kings |
Chapter 39 (第三十九章) |
| Jesus said, "Blessed are those who are poor, for yours is the kingdom of heaven." | 39.
1. The things which from of old have got the One (the Tao) are— Heaven which by it is bright and pure; Earth rendered thereby firm and sure; Spirits with powers by it supplied; Valleys kept full throughout their void All creatures which through it do live Princes and kings who from it get The model which to all they give. |
昔之得一者： 天得一以清， |
|
At
this point within the text within
the word "Cross" in
Saying 55
is found The Hidden Key (⳨) mentioned at Saying 39 and 51. This Staurogram is created by Joining two letters into One. In Thomas it is located at the Climax of The Chiasm of Discipleship. Like stones in a door-frame, the left & the right are seen aligned together with the key. Understood and Interpreted using The Key these aligned sayings teach The Way. |
 |
| Saying
55:
Jesus said, become my disciple. Take up his cross like I do |
All
these are the
results of the One (the Tao). "Become at one!" Tao 39, Wikisource. |
Chapter
39 Continued |
| Jesus said, "Whoever doesn't hate his father and mother can't become my disciple, and whoever doesn't hate his brothers and sisters and take up his cross in my way isn't worthy of me." | All
these are the
results of the One (Tao). (C.f. "Become at one!" Tao 39, Wikisource. Become One by taking up your cross. Two become one by carrying the cross together. The Two letters Tau [T] & Rho [P] are joined together as One to become the Tau-Rho ⳨ Cross, and perhaps illustrate this yoking together of disciple and Master. The disciple Paul wrote , "I am crucified with Christ," Galatians 2:20. See also Saying 22, 48, 90 106.) |
其 致之一也。 |
| Saying
56:
Jesus said, Of them the world isn't worthy |
Princes and kings however
grand and high without that life rend like heaven and earth |
Chapter
39 Continued |
| Jesus said, "Whoever has known the world has found a corpse. Whoever has found a corpse, of them the world isn't worthy." | 39.
2. If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay. 39. 3. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). |
天無以清，將恐裂； 故貴以賤為本， |
| Saying
57: My Fathers' kingdom can be compared to someone who had good seed |
Princes
and kings call
themselves 'Orphans,'
'Men of small virtue,' |
Chapter
39 Continued |
| Jesus
said, "My
Fathers' kingdom can be compared to
someone who had
[good] seed. Their
enemy came by night and sowed weeds among the
good
seed. The person didn't
let anyone pull out
the weeds, 'so that you
don't pull
out the wheat
along with the
weeds,' they said to them. 'On
the day of the
harvest, the weeds will be
obvious. Then
they'll be
pulled out
and burned.'" (C.f. Jesus said, "All things are plain in the sight of heaven," Saying 6.) |
Hence
princes
and kings call
themselves 'Orphans,'
'Men of small
virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone. 40. 1. The movement of the Tao By contraries proceeds; And weakness marks the course Of Tao's mighty deeds. 40. 2. All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named). |
侯王自謂孤、寡不榖。 此其以賤為本也？非乎？ 故致數車無車。 不欲琭琭如玉， 落落&##22914;石。 Chapter 40 (第四十章) 反
者道之動， 有生於無 |
| Saying
58: The person who's gone to a lot of trouble. They've found life |
Scholars of the
highest class, when they hear about the Tao, earnestly carry it into practice |
Chapter 41 (第四十一章) |
| Jesus said, "Blessed is the person who's gone to a lot of trouble. They've found life." | 41.
1. Scholars
of the highest class, when they hear about the Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao. |
上
士聞道，勤而行之； 中士聞道，若存若亡； 下士聞道，大笑之， 不笑不足以為道！ |
| Saying
59: Look for the Living One... try to look for him |
Its greatest beauty seems to offend the eyes | Chapter
41 Continued |
| Jesus said, "Look for the Living One while you're still alive. If you die and then try to look for him, you won't be able to." | 41.
2.
Therefore the sentence-makers have thus expressed themselves:— 'The Tao, when brightest seen, seems light to lack; Who progress in it makes, seems drawing back; Its even way is like a rugged track. Its highest virtue from the vale doth rise; Its greatest beauty seems to offend the eyes; And he has most whose lot the least supplies. |
故建言有之： 明道若昧， |
| Saying
60: He said, That man is round about the lamb |
The Tao is hidden, but never word it said; | Chapter
41 Continued |
| They
saw a Samaritan carrying
a lamb to Judea. He said
to his
disciples, "That
man is round about the lamb." They said to him, "He's going to kill it and eat it." He said to them, "While it's living, he won't eat it, but only after he kills it and it becomes a corpse." They said, "He can't do it any other way." He said to them, "You, too, look for a resting place, so that you won't become a corpse and be eaten." (C.f. "He opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth," Isaiah 53:7.) |
Its
firmest
virtue seems but poor and low; Its solid truth seems change to undergo; Its largest square doth yet no corner show A vessel great, it is the slowest made; Loud is its sound, but never word it said; A semblance great, the shadow of a shade.' 41. 3. The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete. 42. 1. The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy. 42. 2. What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased. (C.f. "These are the hidden sayings that the living Jesus spoke," Sayings Prologue. Look for a resting place. Jesus said, "Come to me, because my yoke is easy and my requirements are light. You'll be refreshed," Saying 90.) |
建德若偷， 夫惟道，善貸且成。 Chapter 42 道生一， (人之所惡， |
| Saying
61:
Jesus said, "Two will rest on a couch. One will die, the other will live |
Teaching
without words, What other men teach, I also teach. The violent and strong do not die their natural death |
Chapter
42 Continued |
| Jesus
said, "Two will
rest on a couch. One will
die, the other will
live." Salome said, "Who are you, Sir, to climb onto my couch and eat off my table as if you're from someone?" Jesus said to her, "I'm the one who exists from what is whole. Some of what belongs to my Father was given to me." "I'm your disciple." "So I'm telling you, if someone is whole, they'll be full of light; but if they're divided, they'll be full of darkness." (C.f. Jesus said, "Many are waiting at the door, but those who are one will enter the bridal chamber," Saying 75.) |
42.
3.
What
other men (thus) teach, I
also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching. 43. 1. The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose). 43. 2. There are few in the world who attain to the teaching without words, and the advantage arising from non-action. 44. 1. Or fame or life, Which do you hold more dear? Or life or wealth, To which would you adhere? Keep life and lose those other things; Keep them and lose your life:—which brings Sorrow and pain more near? |
人
之所教，我亦教之： 強梁者不得其死， 吾將以為教父。 Chapter 43 (第四十三章) 天下之至柔， 不言之教， Chapter 44 名與身孰親？ |
| Saying
62: I tell my mysteries |
Thus we may see what is more great | Chapter
44 Continued |
| Jesus
said, "I
tell my mysteries
to those who are worthy of my
mysteries. Don't let your left hand know what
your right hand is doing." (C.f. "This is a great mystery," Ephesians 5:32.) |
44.
2. Thus we may see, Who cleaves to fame Rejects what is more great; Who loves large stores Gives up the richer state. |
是故甚愛必大費， 多藏必厚亡。 |
| Saying
63: There was a rich man who had much money. He was thinking I'll use my money. |
Who thinks his
great achievements poor Who is content Needs fear no shame |
Chapter
44 Continued |
| Jesus said, "There was a rich man who had much money. He said, 'I'll use my money to sow, reap, plant, and fill my barns with fruit, so that I won't need anything.' That's what he was thinking to himself, but he died that very night. Anyone who has ears to hear should hear!" | 44.
3. Who is content Needs fear no shame. Who knows to stop Incurs no blame. From danger free Long live shall he. 45. 1. Who thinks his great achievements poor Shall find his vigour long endure. Of greatest fulness, deemed a void, Exhaustion ne'er shall stem the tide. Do thou what's straight still crooked deem; Thy greatest art still stupid seem, And eloquence a stammering scream. |
知足不辱， 知止不殆，可以長久。 Chapter 45 (第四十五章) 大成若缺， 其用不敝； 大盈若沖， 其用不窮。 大直若屈， 大巧若拙， 大辯若訥。 |
| Saying
64:
Jesus said, Bring whomever you find so that they can have dinner |
Purity
and stillness give the
correct law. The
people all keep their eyes and ears directed to him, and he deals
with them all as his children. |
Chapter
45 Continued |
| Jesus
said, "Someone was planning on having guests. When
dinner was
ready, they sent
their servant to call the visitors. "The servant went to the first and said, 'My master invites you.' "They said, 'Some merchants owe me money. They're coming tonight. I need to go and give them instructions. Excuse me from the dinner.' "The servant went to another one and said, 'My master invites you.' "They said, "I've just bought a house and am needed for the day. I won't have time.' "The servant went to another one and said, 'My master invites you.' "They said, 'My friend is getting married and I'm going to make dinner. I can't come. Excuse me from the dinner.' "The servant went to another one and said, 'My master invites you.' "They said, "I've just bought a farm and am going to collect the rent. I can't come. Excuse me.' "The servant went back and told the master, 'The ones you've invited to the dinner have excused themselves.' "The master said to their servant, 'Go out to the roads and bring whomever you find so that they can have dinner.' "Buyers and merchants won't [enter] the places of my Father." |
45.
2.
Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven. 46. 1. When the Tao prevails in the world, they send back their swift horses to (draw) the dung-carts. When the Tao is disregarded in the world, the war-horses breed in the border lands. 46. 2. There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency. 47. 1. Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows. 47. 2. Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so. 48. 1. He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing). 48. 2. He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do. 48. 3. He who gets as his own all under heaven does so by giving himself no trouble (with that end). If one take trouble (with that end), he is not equal to getting as his own all under heaven. 49. 1. The sage has no invariable mind of his own; he makes the mind of the people his mind. 49. 2. To those who are good (to me), I am good; and to those who are not good (to me), I am also good; —and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere; —and thus (all) get to be sincere. 49. 3. The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children. |
躁
勝寒， 靜勝熱， 清靜為天下正。 Chapter 46 (第四十六章) 天下有道， 罪莫大於可欲， Chapter 47 不出戶， 是以聖人不行而知， Chapter 48 為學日益， 損之又損， 故取天下者， Chapter 49 聖人無常心， 善者吾善之， 聖人在天下惵惵， |
| Saying
65: Maybe they'll show some respect to my son |
All things without exception honour the Tao | Chapter 50 (第五十章) |
| He said,
"A [creditor] owned a vineyard.
He leased it out to some
sharecroppers
to work it so he could
collect its fruit. "He sent his servant so that the sharecroppers could give him the fruit of the vineyard. They seized his servant, beat him, and nearly killed him. "The servant went back and told his master. His master said, 'Maybe he just didn't know them.' He sent another servant, but the tenants beat that one too. "Then the master sent his son, thinking, 'Maybe they'll show some respect to my son.' "Because they knew that he was the heir of the vineyard, the sharecroppers seized and killed him. Anyone who has ears to hear should hear!" |
50.
1. Men come forth and live; they enter (again) and die. 50. 2. Of every ten three are ministers of life (to themselves); and three are ministers of death. 50. 3. There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life. 50. 4. But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death. 51. 1. All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Tao, and exalt its outflowing operation. 51. 2. This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute. |
出生入死。 生之徒十有三； 民之生，動之死地， 蓋聞善攝生者， Chapter 51 道生之， 道之尊， |
| Saying
66:
Jesus said, Show me the stone |
The
Tao brings them
to
maturity. This is called its mysterious operation |
Chapter
51 Continued |
| Jesus said, "Show me the stone the builders rejected; that's the cornerstone." | 51.
3.
Thus it is that the Tao
produces
(all things), nourishes them, brings
them to their full growth, nurses them, completes them,
matures them,
maintains them, and overspreads them. 51. 4. It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them; —this is called its mysterious operation. |
故
道生之德畜之， 生而不有， |
| Saying
67:
Jesus said,
Knowing Isn't Everything |
When
one knows the all he guard the qualities of the mother |
Chapter 52 (第五十二章) |
| Jesus
said, "Whoever
knows everything
(or the all), but is personally
lacking, lacks
everything." (Jesus said, "My true mother gave me life," Saying 101.) |
52.
1. (The Tao)
which originated all under the
sky is to be considered as the
mother of them all. 52. 2. When the mother is found, we know what her children should be. When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril. |
天下有始以為天下母。 既得其母， |
| Saying
68: Blessed are you when you are hated and persecuted |
He will
be exempt from laborious exertion. And all his life there will be no safety for him |
Chapter
52 Continued |
| Jesus
said, "Blessed
are you when you're hated and
persecuted, and no
place will be found where you've
been persecuted." (C.f. Jesus said, "Love your brother as your own soul. Guard them like the pupil of your eye," Saying 25.) |
52.
3.
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion. Let him keep his mouth open, and (spend his breath) in the promotion of his affairs, and all his life there will be no safety for him. 52. 4. The perception of what is small is (the secret of) clear-sightedness; the guarding of what is soft and tender is (the secret of) strength. |
塞其兌， 見小曰明， |
| Saying
69:
Jesus said, "Blessed are those who've been persecuted in their own hearts. |
According
to
the
Great Tao, what I should be most afraid of would be a boastful display |
Chapter
52 Continued |
| Jesus
said, "Blessed
are those who've been persecuted in their own
hearts. They've
truly known the Father. Blessed
are those who are
hungry, so that their stomachs may be filled." (C.f. Jesus said, "When you know yourselves, then you'll be known," Saying 3.) |
52.
5. Who uses well his light, Reverting to its (source so) bright, Will from his body ward all blight, And hides the unchanging from men's sight. 53. 1. If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Tao, what I should be most afraid of would be a boastful display. |
用其光， 復歸其明， 無遺身殃， 是謂習常。 Chapter 53 (第五十三章) 使我介然有知， 行於大道， 惟施是畏。 |
| Saying
70: Jesus said, What you have within you will save you |
The
great Tao (or way)
is a superabundance kept very level and easy |
Chapter
53 Continued |
| Jesus
said, "If you give
birth to what's within
you, what you have
within
you will save
you. If you
don't have that within you,
what
you
don't have within
you will kill
you." (C.f. Jesus said, "Come to me, because my yoke is easy and my requirements are light. You'll be refreshed," Saying 90.) |
53.
2.
The
great Tao (or way) is very
level and easy; but people love the by-ways. 53. 3. Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth; —such (princes) may be called robbers and boasters. This is contrary to the Tao surely! |
大
道甚夷， 朝甚除田甚蕪， |
| Saying
71:
Jesus said, "I'll destroy this house |
Sacrifices to his shrine... What (Tao's) skilful planter plants (or the builder builds) can never be uptorn | Chapter 54 (第五十四章) |
| Jesus
said, "I'll destroy this house,
and no
one will be able to
build it […]" (C.f. Sowing and Building: A skillful builder does not destroy, Tao 54:1. Planters & Builders: Jesus said, "A city built and fortified on a high mountain can't fall," Saying 33. Jesus said, "Now the sower went out, took a handful of seeds, and scattered them," Saying 9.) |
54.
1. What (Tao's) skilful planter plants Can never be uptorn; What his skilful arms enfold, From him can ne'er be borne. Sons shall bring in lengthening line, Sacrifices to his shrine. |
善
建者不拔， 善抱者不脫， 子孫祭祀不輟。 |
| Saying
72: Tell my brothers to divide our inheritance |
In the family; in the neighbourhood; in the state; and in the kingdom. In different cases Good fortune will be found | Chapter
54 Continued |
| Someone
said to him, "Tell my
brothers to divide
our inheritance
with
me." He said to him, "Who made me a divider?" He turned to his disciples and said to them, "Am I really a divider?" |
54.
2. Tao when nursed within one's self, His vigour will make true; And where the family it rules What riches will accrue! The neighbourhood where it prevails In thriving will abound; And when 'tis seen throughout the state, Good fortune will be found. Employ it the kingdom o'er, And men thrive all around. 54. 3. In this way the effect will be seen in the person, by the observation of different cases; in the family; in the neighbourhood; in the state; and in the kingdom. |
修之於身， 故以身觀身， |
| Saying
73: Jesus said, The workers go to the harvest |
In this method & Way he who is like an infant will not be stung even by poisonous insects | Chapter
54 Continued |
| Jesus
said, "The
harvest really is plentiful, but the
workers are few.
So pray
that the Lord will send workers
to the harvest." ( C.f. "The harvest truly is great, but the labourers are few... I send you forth as lambs among wolves... I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you," Luke 10:2,3 19. ) |
54.
4.
How
do I know that this
effect is sure to hold thus all under the sky? By this (method of observation). 55. 1. He who has in himself abundantly the attributes (of the Tao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him. |
吾何以知天下之然哉？ 以此。 Chapter 55 (第五十五章) 含
德之厚， 毒
蟲不螫， |
| Saying
74: Many are gathered but there's nothing to drink |
The
infant's bones
are weak
but yet its grasp is firm |
Chapter
55 Continued |
| He
said, "Lord, many
are gathered around the well, but there's nothing
to drink." (C.f. Jesus saw some infants nursing. He said to his disciples, "These nursing infants can be compared to those who enter the kingdom," Saying 22.) |
55.
2.
(The infant's) bones are weak and its sinews soft, but yet its grasp is firm. |
骨 弱筋柔而握固。 |
| Saying
75: Jesus said, "Those who are one will enter the bridal chamber |
To him
by whom this
harmony is known, (The secret of) the unchanging (Tao) is shown... The union of male and female |
Chapter
55 Continued |
| Jesus
said, "Many
are waiting at the door, but those
who are one will
enter the bridal
chamber." (C.f. His disciples said to him, "When will the kingdom come?" "It won't come by waiting for it," Saying 113. "When you make the two into one... & make the male and the female a single one [and the same] so that the male won't be male nor the female female... then you'll enter the kingdom," Saying 22.) |
It
knows not yet the union of
male and female, and yet its virile member may be excited; —showing the perfection of its physical essence. All day long it will cry without its throat becoming hoarse; —showing the harmony (in its constitution). 55. 3. To him by whom this harmony is known, (The secret of) the unchanging (Tao) is shown, And in the knowledge wisdom finds its throne. All life-increasing arts to evil turn; Where the mind makes the vital breath to burn, (False) is the strength, (and o'er it we should mourn.) 55. 4. When things have become strong, they (then) become old, which may be said to be contrary to the Tao. Whatever is contrary to the Tao soon ends. |
未
知牝牡之合而全作， 知
和曰常， 心使氣曰強。 |
| Saying
76: Jesus said, They sold their merchandise and bought that single pearl for themselves. |
He who
knows (the Tao) does
not (care to)
speak (about it);
This is called 'the Mysterious Agreement.' |
Chapter 56 (第五十六章) |
| Jesus
said, "The
Father's kingdom can be compared to a merchant
with
merchandise who found
a pearl. The merchant was wise; they
sold their
merchandise and bought that single pearl for themselves. "You, too, look for the treasure that doesn't perish but endures, where no moths come to eat and no worms destroy." |
56.
1. He
who knows (the Tao) does
not (care to)
speak (about it);
he who is (ever ready to) speak about it does not know it. 56. 2. He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.' 56. 3. (Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness: —he is the noblest man under heaven. |
知者不言， 塞其兌， 不可得而親， |
| Saying
77:
Jesus said, I am the All. The All... unfolds toward me |
By measures of correction the kingdom is made one's own | Chapter 57 (第五十七章) |
| Jesus
said, "I'm the
light that's over all.
I
am the All. The All
has
come from me and unfolds
toward me. "Split a log; I am there. Lift the stone, and you'll find me there." |
57.
1. A state may be
ruled by (measures
of) correction;
weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose. 57. 2. How do I know that it is so? By these facts: —In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are. |
以正治國， 吾何以知其然乎？ |
| Saying
78:
Jesus said, "What did you go out into the desert to see? A reed shaken by the wind?" |
A sage
has said, "The people will be transformed of themselves. I will be fond of keeping still." |
Chapter
57 Continued |
| Jesus
said, "What did
you go out into the desert to see? A reed
shaken
by the wind?
A person
wearing fancy clothes, like your rulers and
powerful people? They wear
fancy clothes, but
can't know the truth." (C.f. Jesus said, "Take heed of the living one while you are alive, lest you die & seek to see him & be unable to do so," Saying 59. "We know... we shall be [transformed to be] like him; for we shall see him as he is," 1 John 3:2.) |
57.
3.
Therefore a
sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.' 58. 1. The government that seems the most unwise, Oft goodness to the people best supplies; That which is meddling, touching everything, Will work but ill, and disappointment bring. |
故聖人云： 我無為而民自化， 我好靜而民自正， 我無事而民自富， 我無欲而民自朴。 Chapter 58 (第五十八章) 其政悶悶， 其民醇醇； 其政察察， 其民缺缺。 |
| Saying
79: Blessed are those who have listened to the message of the Father and kept it |
Happiness is for he who is straightforward concerning the method and allows himself no license | Chapter
58 Continued |
| A woman
in the crowd said to him, "Blessed
is the
womb that bore you,
and the
breasts that nourished you." He said to her, "Blessed are those who have listened to the message of the Father and kept it, because there will be days when you'll say, 'Blessed is the womb that didn't conceive and the breasts that haven't given milk.'" (C.f Jesus said, Yea rather, blessed are they that hear the word of God, and keep it," Luke 11:28.) |
Misery! —happiness is to be found by its side! Happiness! —misery lurks beneath it! Who knows what either will come to in the end? 58. 2. Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time. 58. 3. Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle. |
禍
兮福所倚， 其
無正耶。 是以聖人方而不割， |
| Saying
80: Whoever has found the body |
Accumulate
the
attributes. Return to man's normal state |
Chapter 59 (第五十九章) |
| Jesus said, "Whoever has known the world has found the body; but whoever has found the body, of them the world isn't worthy." | 59.
1. For regulating the human
(in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. 59. 2. It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Tao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). |
治人事天莫如嗇。 夫惟嗇， |
| Saying
81: Whoever has should become a ruler and renounce it |
He who
possesses may be the
ruler. Governing is like cooking small fish |
Chapter
59 Continued |
| Jesus
said, "Whoever has
become
rich should become
a ruler, and whoever
has power
should
renounce it." (Jesus said, "A wise fisher... cast all the little fish back," Saying 8.) |
Of
this
subjugation we
know
not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state. 59. 3. He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm: —this is the way to secure that its enduring life shall long be seen. 60. 1. Governing a great state is like cooking small fish. |
莫知其極， 可以長久。 Chapter 60 治大國若烹小鮮。 |
| Saying
82: Jesus said, Whoever is near me is near the fire |
The
ruling sage does not hurt men. The energy of two converge in the virtue (of the Tao) |
Chapter
60 Continued |
| Jesus
said, "Whoever
is near me
is
near the
fire, and whoever
is far
from me is far from
the
kingdom." (C.f. Converge: Jesus said, "If two make peace with each other in a single house, they'll say to the mountain, 'Go away,' and it will," Saying 48.) |
60.
2.
Let the
kingdom be governed according to the Tao,
and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them. 60. 3. When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao). 61. 1. What makes a great state is its being (like) a low-lying, down-flowing (stream); —it becomes the centre to which tend (all the small states) under heaven. |
以道莅天下， 夫兩不相傷， Chapter 61 大國者下流。 |
| Saying
83: Be hidden by his light |
Stillness may be considered (a sort of) abasement | Chapter
61 Continued |
| Jesus said, "Images are revealed to people, but the light within them is hidden in the image of the Father's light. He'll be revealed, but his image will be hidden by his light." | 61.
2.
(To
illustrate from) the case of all females: —the female always overcomes the male by her stillness. Stillness may be considered (a sort of) abasement. 61. 3. Thus it is that a great state, by condescending to small states, gains them for itself; and that small states, by abasing themselves to a great state, win it over to them. |
牝常以靜勝牡， 故大國以下小國， |
| Saying
84: When you see... that which doesn't die how much you'll have to bear |
The great... wishes to unite men, but the great... must learn to abase itself | Chapter
61 Continued |
| Jesus
said, "When you
see your
likeness, you
rejoice. But when you see
your
images that came
into being before you did – which
don't die, and
aren't revealed – how much
you'll have to bear!" |
In
the one case the
abasement leads to gaining adherents, in the other case to
procuring favour. 61. 4. The great state only wishes to unite men together and nourish them; a small state only wishes to be received by, and to serve, the other. Each gets what it desires, but the great state must learn to abase itself. |
故
或下以取， 大國大過欲兼畜人， |
| Saying
85:
Jesus said, Adam didn't become worthy |
Like the Son of Heaven even men who are not good are not abandoned by the Tao | Chapter 62 (第六十二章) |
| Jesus said, "Adam came into being from a great power and great wealth, but he didn't become worthy of you. If he had been worthy, [he wouldn't have tasted] death." | 62.
1. Tao has of all things the most honoured place. No treasures give good men so rich a grace; Bad men it guards, and doth their ill efface. 62. 2. (Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it. 62. 3. Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) were to send in a round symbol-of-rank large enough to fill both the hands, and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Tao, which one might present on his knees. |
道者萬物之奧， 美言可以巿， 故立天子， |
| Saying
86: The Son of Humanity has nowhere to lay his head and rest |
This
Tao could
be got by seeking for it,
and the guilty could escape (from the stain of their guilt) by it |
Chapter
62 Continued |
| Jesus
said, "[The foxes
have
dens] and the birds
have
nests, but the
Son of Humanity has nowhere
to lay his head and rest." |
62.
4.
Why was it that the
ancients prized this Tao
so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing. |
古之所以貴此道者何也？ 不曰求以得， 有罪以免邪？ 故為天下貴。 |
| Saying
87: Jesus said, "How miserable is the body and soul |
(It is
the way of the Tao) to anticipates
things &
to conduct affairs without (feeling the) trouble of them |
Chapter 63 (第六十三章) |
| Jesus said, "How miserable is the body that depends on a body, and how miserable is the soul that depends on both." | 63.
1. (It
is the way of the Tao) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness. 63. 2. (The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore the sage, while he never does what is great, is able on that account to accomplish the greatest things. |
為無為， 圖難于其易， 是以聖人終不為大， |
| Saying
88: When will they come to give and take |
Before a thing has given indications of its presence, it is easy to take measures against it | Chapter
63 Continued |
| Jesus said, "The angels and the prophets will come to you and give you what belongs to you. You'll give them what you have and ask yourselves, 'When will they come and take what is theirs?'" | 63.
3.
He
who lightly promises is sure to keep but little faith;
he
who is continually thinking things easy is sure to find
them
difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties. 64. 1. That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. |
夫輕諾必寡信， 多易必多難， 是以聖人猶難之。 故終無難。 Chapter 64 (第六十四章) 其安易持， 其未兆易謀， 其脆易破， 其微易散。 |
| Saying
89: The inside & the outside |
The sprout & the branches that spread | Chapter
64 Continued |
| Jesus said, "Why do you wash the outside of the cup? Don't you know that whoever created the inside created the outside too?" | Action
should be taken before a thing has made its appearance; order should be secured before disorder has begun. 64. 2. The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step. |
為之于未有， 合抱之木，生于毫末； |
| Saying
90:
Jesus said, My yoke is easy |
The sage does not lose his hold | Chapter
64 Continued |
| Jesus said, "Come to me, because my yoke is easy and my requirements are light. You'll be refreshed." | 64.
3.
He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his hold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them. |
為
者敗之， 執者失之。 聖人無為，故無敗； 無執，故無失。 民之徒事，常于幾成而敗之。 慎終如始， 則無敗事。 |
| Saying
91: Jesus said, "You read the face of the sky and the earth |
The sage learns what (other men) do not learn | Chapter
64 Continued |
| They
said to him, "Tell
us who you are
so
that we may trust you." He said to them, "You read the face of the sky and the earth, but you don't know the one right in front of you, and you don't know how to read the present moment." |
64.
4.
Therefore the
sage desires what
(other
men) do not
desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own). 65. 1. The ancients who showed their skill in practising the Tao did so, not to enlighten the people, but rather to make them simple and ignorant. 65. 2. The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing. |
是
以聖人欲不欲， 不貴難得之貨。 學不學， 復眾人之所過。 以輔萬物之自然， 而不敢為。 Chapter 65 (第六十五章) 古之善為道者， 民之難， |
| Saying
92: Jesus said, "Look and you'll find. |
He who knows this model and rule finds | Chapter
65 Continued |
| Jesus said, "Look and you'll find. I didn't answer your questions before. Now I want to give you answers, but you aren't looking for them." | 65.
3.
He
who knows these two things finds in them also his
model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him. |
知
此兩者，亦楷式。 能知楷式， 是謂玄德。 玄德深矣，#36960;矣， 與物反矣，乃至于大順。 |
| Saying
93: Jesus said, Don't throw pearls... under their feet |
The sage (ruler) puts himself by his words below them | Chapter
66 (第六十六章) |
| Jesus
said,
"Don't
give what's holy to the dogs,
or else it
might be thrown on
the
manure pile. Don't
throw pearls to the pigs,
or else they
might […]" (C.f. Jesus said, "Neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you," Matthew 7:6.) |
66.
1. That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they; —it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them. 66. 2. In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them. |
江海所以能為百谷王者， 是以聖人處上而人不重， |
| Saying
94: Whoever looks will find |
In all the world... No one finds | Chapter
66 Continued |
| Jesus
[said], "Whoever
looks will find, [and whoever knocks],
it
will
be opened for them." (C.f. Superior - inferior: Jesus said, "He who has recognized the world has found the body, but he who has found the body is superior to the world," Saying 80, 56, 111. ) |
66.
3.
Therefore all
in the world delight to exalt him
and do not weary of
him.
Because he does not strive, no one finds it possible to strive with him. 67. 1. All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known! |
是
以天下樂推 (67.1. James Legge) 天下皆謂我道大，似不肖。 |
| Saying
95: If you have money... give it |
I have three precious things. I can be liberal | Chapter 67 (第六十七章) |
| [Jesus said], "If you have money, don't lend it at interest. Instead, give [it to] someone from whom you won't get it back." | 67.
2.
But I
have three precious things which I prize
and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others. 67. 3. With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost; —(of all which the end is) death. |
我有三寶，持而寶之。 慈，故能勇； |
| Saying
96: Jesus said, Anyone who has ears to hear should hear the Father's kingdom |
In (Tao's) wars Heaven will save its possessor | Chapter 67 Continued |
| Jesus [said], "The Father's kingdom can be compared to a woman who took a little yeast and [hid] it in flour. She made it into large loaves of bread. Anyone who has ears to hear should hear!" | 67.
4.
Gentleness is
sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him. 68. He who in (Tao's) wars has skill Assumes no martial port; He who fights with most good will To rage makes no resort. |
夫
慈，以戰則勝， 以守則固，#65292; 天將救之，以慈衛之。 Chapter 68 (第六十八章) 善勝敵者不爭， 是謂不爭之德， |
| Saying
97: Jesus said, She was walking down a long road |
A
master has said,
I do not dare to advance an inch; I prefer to retire a foot |
Chapter 68 Continued |
| Jesus said, "The Father's kingdom can be compared to a woman carrying a jar of flour. While she was walking down [a] long road, the jar's handle broke and the flour spilled out behind her on the road. She didn't know it, and didn't realize there was a problem until she got home, put down the jar, and found it empty." | He who
vanquishes yet still Keeps from his foes apart; He whose hests men most fulfil Yet humbly plies his art. Thus we say, 'He ne'er contends, And therein is his might.' Thus we say, 'Men's wills he bends, That they with him unite.' Thus we say, 'Like Heaven's his ends, No sage of old more bright.' 69. 1. A master of the art of war has said, 'I do not dare to be the host (to commence the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot.' |
善勝敵者不爭， 是謂不爭之德， Chapter 69 用兵有言， |
| Saying
98:
Jesus said, He drew his sword in his house and drove it into the wall to figure it out. Then he killed the powerful one |
My words
are very easy to know, and very easy
to practise; but there is no one in the world who is able to know and able to practise them. |
Chapter 69 Continued |
| Jesus said, "The Father's kingdom can be compared to a man who wanted to kill someone powerful. He drew his sword in his house and drove it into the wall to figure out whether his hand was strong enough. Then he killed the powerful one." | This is called marshalling
the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy. 69. 2. There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is so precious. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers. 70. 1. My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them. |
是謂行無行， Chapter 70 禍莫大於輕敵， |
| Saying
99:
Jesus said to them, These are the people here who do the will of my Father |
The sage who wears a poor garb said There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). | Chapter 70 Continued |
| The
disciples said to him, "Your
brothers and mother are standing
outside." He said to them, "The people here who do the will of my Father are my brothers and mother; they're the ones who will enter my Father's kingdom." |
70.
2.
There
is an originating and all-comprehending (principle) in my
words,
and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me. 70. 3. They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom. 71. 1. To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease. |
言有宗， 知
我者希，則我者貴， Chapter
71 知
不知，上； |
| Saying
100: He said Give to Caesar what belongs to Caesar, give to me what belongs to me, give to God what belongs to God |
He knows It is by avoiding their ordinary life that they fear what they ought to fear | Chapter 71 Continued |
| They
showed Jesus
a
gold coin and said to him, "Those who belong to
Caesar demand tribute from us." He said to them, "Give to Caesar what belongs to Caesar, give to God what belongs to God, and give to me what belongs to me." |
71.
2.
It
is simply by being pained at (the
thought of) having
this disease
that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it. 72. 1. When the people do not fear what they ought to fear, that which is their great dread will come on them. 72. 2. Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on. 72. 3. It is by avoiding such indulgence that such weariness does not arise. |
夫
惟病病， 是以不病。 聖人不病， 以其病病， 是以不病。 Chapter 72 (第七十二章) 民不畏威， 夫惟不厭， |
| Saying
101: Hate father and mother. Jesus said, become my disciple |
Heaven's anger smites. The Sage knows these things | Chapter 72 Continued |
| Jesus said, "Whoever doesn't hate their [father] and mother as I do can't become my [disciple], and whoever [doesn't] love their [father] and mother as I do can't become my [disciple]. For my mother […], but [my] true [Mother] gave me Life." | 72.
4.
Therefore the
sage knows (these
things)
of
himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former. 73. 1. He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven's anger smites a man, Who the cause shall truly scan? |
是
以聖人自知，不自見。 自愛，不自貴。 故去彼取此。 Chapter 73 (第七十三章) 勇於敢則殺， 天之所惡， |
| Saying
102:
Jesus said, "It is a feeding trough for cattle" |
The sage reveals "It is the way of Heaven" | Chapter 73 Continued |
| Jesus
said, "How
awful for the
Pharisees who are like a dog
sleeping in
a
feeding trough for cattle, because the dog
doesn't eat, and [doesn't
let] the cattle
eat either." (C.f. "The scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward (the corn)," 1 Timothy 5:18. "Pray that the Lord will send workers to the harvest," Saying 73.) |
On
this account the sage
feels
a difficulty (as to what to do in the former case). 73. 2. It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape. |
是以聖人猶難之。 天之道， |
| Saying
103:
Jesus said, "Blessed is the one who knows where the bandits are going to enter |
Do not fear death. The Great Carpenter is always the One in the room who presides over the infliction of death | Chapter 74 (第七十四章) |
| Jesus
said, "Blessed
is the
one who
knows
where
the bandits are going
to enter. [They
can] get up to assemble their defenses and be prepared
to defend themselves before they arrive." (C.f. Concerning Jesus it was asked, "Is not this the carpenter, [the builder] the son of Mary," Mark 6:3.) |
74.
1. The
people do not fear death; to what purpose is it to (try
to) frighten
them with death? If the people were always
in awe of death, and
I could always seize those who do wrong, and put them to
death, who would dare to do wrong? 74. 2. There is always One who presides over the infliction of death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands! |
民不畏死， 常有司殺者殺， |
| Saying
104: Let them fast and pray |
People suffer from famine so leave the subject of living | Chapter 75 (第七十五章) |
| They
said to [Jesus], "Come,
let's
pray
and fast
today." Jesus said, "What have I done wrong? Have I failed? "Rather, when the groom leaves the bridal chamber, then let them fast and pray." |
75.
1. The
people suffer from famine because of the multitude of
taxes
consumed by their superiors. It is through this that they suffer famine. 75. 2. The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern. 75. 3. The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it. |
民之饑， 民之難治， 民之輕死， |
| Saying
105: Knowing Father and Mother |
The concomitants: Firmness and strength and Softness and weakness | Chapter 76 (第七十六章) |
| Jesus said, " Whoever knows their father and mother will be called a bastard." | 76.
1. Man
at his birth is supple
and weak; at
his death, firm and
strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered. 76. 2. Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life. |
人之生也柔弱， 故堅強者死之徒， |
| Saying
106: Make the two into one |
A tree which is strong... invites the feller | Chapter 76 Continued |
| Jesus said, "When you make the two into one, you'll become Children of Humanity, and if you say 'Mountain, go away!', it'll go." | 76.
3.
Hence
he who (relies on) the strength of his forces does not
conquer; and a
tree which is strong will fill the out-stretched arms,
(and thereby
invites the feller.) 76. 4. Therefore the place of what is firm and strong is below, and that of what is soft and weak is above. |
是以兵強則不勝， 強大處下， |
| Saying
107:
Jesus said, "The kingdom can be compared to a shepherd who had a hundred sheep. |
May not
the Way (or Tao) of
Heaven be compared to he who is in possession of the Tao & he who can take his own superabundance and therewith serve all under heaven |
Chapter 77 (第七十七章) |
| Jesus
said, "The
kingdom can be compared to a
shepherd who had a
hundred sheep. The
largest one strayed. He left the
ninety-nine and
looked for that one until he found it. Having
gone through the trouble,
he said to the sheep: 'I love you more than the ninety-nine.'" (C.f. The method of bending a bow. See Tao 77:1 and Saying 47.) |
77.
1. May
not the Way (or Tao) of
Heaven be compared to the (method
of)
bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency. 77. 2. It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance. 77. 3. Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao! |
天之道， 天之道， 孰能有餘以奉天下？ |
| Saying
108: Whoever drinks from my mouth will become like me |
Water changes things that are firm and strong | Chapter 77 Continued |
| Jesus
said, "Whoever
drinks from my mouth will become like me,
and I
myself will become like them; then, what's
hidden will be revealed to
them." |
77.
4.
Therefore the
(ruling) sage
acts
without claiming
the results as his; he
achieves his merit and does not rest (arrogantly) in it:
—he does not wish to display his superiority. 78. 1. There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it; —for there is nothing (so effectual) for which it can be changed. |
天
下柔弱 莫過於水， 而攻堅強者莫之能勝， 其無以易之。 Chapter 78 (第七十八章) 天 下柔弱 莫過於水， 而攻堅強者莫之能勝， 其無以易之。 |
| Saying
109: Jesus said, They didn't know about the hidden treasure |
A sage has said, Every one in the world knows true words can seem paradoxical | Chapter 78 Continued |
| Jesus
said, "The
kingdom can be compared to someone who had a treasure
[hidden] in their
field. [They] didn't know about it. After they died, they left it to their son. The son didn't know it either. He took the field and sold it. "The buyer plowed the field, found the treasure, and began to loan money at interest to whomever they wanted." |
78.
2.
Every
one in the world knows that the soft overcomes the hard, and
the weak the strong, but no one is able to carry it out in practice. 78. 3. Therefore a sage has said, 'He who accepts his state's reproach, Is hailed therefore its altars' lord; To him who bears men's direful woes They all the name of King accord.' 78. 4. Words that are strictly true seem to be paradoxical. 79. 1. When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)? |
弱之勝強， 故聖人云， 正言若反。 Chapter 79 和大怨， |
| Saying
110: Whoever has found should renounce |
I would make the people, while looking on death | Chapter 79 Continued |
| Jesus said, "Whoever has found the world and become rich should renounce the world." | 79.
2.
Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. |
是
以聖人執左契， 而不責於人。 有德司契， 無德司徹。 |
| Saying
111: Those Who are Worthy won't see death |
I would make the people, while looking on death | Chapter 79 Continued |
| Jesus
said,
"The
heavens and the earth
will roll up in front of you,
and whoever
lives from the Living One won't see (or
experience) death." Doesn't Jesus say, "Whoever finds themselves, of them the world isn't worthy"? |
79.
3.
In the Way
of Heaven,
there is no partiality of love; it is always on the side of the good
man. 80. 1. In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it). |
天
道無親， 常與善人。 Chapter 80 (第八十章) 小 國寡民， 使有什伯人之器而不用， 使民重死而不遠徙。 |
| Saying
112: Flesh and Soul |
I would make the people, while looking on death | Chapter 80 Continued |
| Jesus said, "How awful for the flesh that depends on the soul. How awful for the soul that depends on the flesh." | 80.
2.
Though they had boats and
carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them. |
雖
有舟輿， 無所乘之； 雖有甲兵， 無所陳之； |
| Saying
113: When will the kingdom come? |
Make the people return | Chapter 80 Continued |
| His
disciples said to him, "When
will the kingdom come?" "It won't come by looking for it. They won't say, 'Look over here!' or 'Look over there!' Rather, the Father's kingdom is already spread out over the earth, and people don't see it." (C.f. "What you're looking for has already come, but you don't know it," Saying 51.) |
80.
3.
I
would make the people return to the use of knotted cords
(instead of the written characters). 80. 4. They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment. 80. 5. There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, |
使民復結繩而用之。 甘其食， 鄰國相望， |
| Saying
114: Jesus said, "I shall draw her to make her complete |
The sage he does not strive... the more that he gives the more he has | Chapter 80 Continued |
| Simon Peter said
to them, "Mary
should leave
us, because women
aren't
worthy of life." Jesus said, "Look, I shall draw her to make her male, so that she too may become a living spirit like you males. For every female who makes herself male will enter into the kingdom of heaven. (C.f. Jesus said, "When you make the two into one, and make... the male and the female a single one (and the same) so that the male won't be male nor the female female... then you'll enter the kingdom," Saying 22.) |
80.5
Continued. but I would make the people to old age, even to death, not have any intercourse with it. 81. 1. Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Tao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Tao) are not extensively learned; the extensively learned do not know it. 81. 2. The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself. 81. 3. With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive. (C.f. "He that is joined unto the Lord is one spirit," a living spirit, 1 Corinthians 6:17.) |
民
至老死不相往來。 Chapter 81 (第八十一章) 信言不美， 聖人不積， 天之道， |
Public domain translations were used in this side by side comparison for both Thomas and The Tao. "The Gospel of Thomas" is based on the translation by Mark M. Mattison www.gospels.net/thomas "The Tao Teh King" is translated by James Legge www.gutenberg.org/files/216/216-h/216-h.htm A Public Domain Printable PDF of The Tao and Thomas |
The Parallel Sayings in The New Testament The Tao and The Gospel of Thomas - English Only More on The Gospel of Thomas Other English Translations of the Tao |
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