Traducerea şi comentariul capitolului 2 (第二章 dì èr zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子laǒ zǐ ) / Translation and commentary of Chapter 2 of Lao Tzu/Traduction et commentaire du chapitre 2 de Lao Tseu
Titlul capitolului 2: Eliberaţi-vă din dualitate, adică din minte Plasează-te dincolo de dualitate pe temelia comună a contrariilor/ Place yourself beyond duality on the common foundation of the opposites; Dincolo de dualitate: Ştiinţa eliberării / Beyond Duality: The Science of Transcendence Calea către izvorul vieţii /The Way to the Source of Life / Le chemin vers la source de la vie de D.O. Mirahorian autorul metodei de relaxare pilotată pt trezire /author of the method of guided relaxation for awakening auteur de la méthode de relaxation guidée pour l'éveil: http://www.danmirahorian.ro/relaxare.html About/Despre Mirahorian: http://www.danmirahorian.ro/despre/p1.html
Nota: Este utilizat acelaşi cod de culori, ca şi in dicţionar, pt a separa cele trei transliterări din capitolul 1 [1] Textul in lb. chineză in caractere tradiţionale şi simplificate [in paranteza dreaptă] Textul transliterat in Pinyin(tonuri si numere)/The original text of Lao Zi in Pinyin Romanization: Textul transliterat in Wade-Giles/The original text of Lao Tzu in Wade-Giles Romanization: Textul transliterat in EFEO/The original text of Lao Tseu in EFEO Romanisation: Text tradus in limba română/Translation in Romanian language
Cuprins/ Content / Contenu/ Inhalt/ Contenido /Contenuto 1. Introducere /Introduction 1.1. Titlu /Title /Titre /Titel/ Título /Titolo: 1.2. Conexiuni cu alte capitole din textul lui Lao Tzu :
2. Variante Antice/Ancient Versions/ Les Versions Antiques /Antiguo Versiones /Alte Versionen/ Le Antiche Versioni 2.1. Textul in lb. chineza in versiunea lui Wang Pi (王弼 Wáng Bì) (226 – 249 e.n) : 2.2.Textul in lb. chineza in versiunea lui Heshang Gong (河上公)(202-157 i.e.n.): 2.3. Textul in lb. chineza in versiunea Fu Yi (傅奕)(555 - 639 e.n.) 2.4. Textul in lb. chineza in versiunea Ma Wang Tui (馬王堆 Mǎwángduī ) 2.4.1. Textul primului capitol in caractere chineze (Mawang Dui text A) 2.4.2. Textul primului capitol in caractere chineze (Mawang Dui text B) 2.5. Textul in lb. chineza in versiunea Kuo Tian (郭店 Guo dian) 3. Traducerea analitică (convergentă) şi analogică (divergentă) a capitolului 2 / Translation of the chapter / La traduction du chapitre / Übersetzung der Kapitel 2 / Traducción del capítulo 2 /Traduzione del capitolo 2 3.1. Traducere analitică (convergentă) 3.2. Traducere analogica (divergenta) /Analogic translation/Analogous translation 3.3. Traducerea concisă vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note 4. Variante de traducere ale capitolului 2 in lb. romana, engleza, franceza, italiana, spaniola si germana /Translations versions in Romanian language, in English, French, Italian, Spanish & German / Versions de traduction dans langue roumaine, en anglais, français, espagnol, italien et en allemand / Versionen Übersetzungen in Rumänischer Sprache, in Englisch, Französisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Española, en Rumano, Inglés, Francés, Italiano y Alemán /Traduzione versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco 5. Comentariu/Commentary/Commentaire /Kommentar/Comentario/Commento Note şi comentarii 6. Conexiuni/Connections/Connexions/ Verbindungen/Conexiones/Connessioni temele indicate mai jos au fost mutate intr-un articol separat intitulat Conexiuni Câmpul sursă şi calea orizontală şi verticală de cunoaştere şi de acţiune / Source field and the horizontal and the vertical path of knowledge and action/Calea către izvorul vieţii/The Way to the Source of Life / Le chemin vers la source de la vie Nonacţiunea sau actiunea fara reactiuni (naishkarmya) in Bhagavad Gita Ce nu trebuie sa aflati niciodata ? Dezinformarea cu privire la Nonacţiune (為無為 wéi wú wéi)/ What you should never know ? Misinformation about Non-Action / Qu'est-ce que vous ne devriez jamais savoir? La désinformation au sujet de la non-action In ce mod a fost redata non-actiunea (無為 wú wéi) de diferiti traducatori Eliberarea din programarea conceptuală (conştientizarea definiţiilor, credinţelor care se substituie realităţii şi generează separarea de adevarata dvs identitate)/ Ce inseamnă expresia "concepţia comandă percepţia, gândirea şi acţiunea" ? Transcend your limitations means deconditioning using awareness of definitions preconceptions and belief system that generate a substitute reality, a second reality that separate you from your true identity Cele trei căi cunoscute de civilizaţiile avansate de ieşire din timp şi spaţiu /Three ways to transcend time and space that are known to all highly advanced civilisations Unificarea ochilor şi Ochiul atotvăzător al lui Dumnezeu /Unifying eyes and All-seeing eye of God/Unifier les yeux et L'Œil de la Providence ou l'« œil omniscient » "De va fi ochiul tău este Unu, tot trupul tău va fi luminat"(Matei 6:22) "If therefore thine eye be single, thy whole body shall be full of light".(Mathew 6:22) "Si ton oeil est Un (unique, entier, simple; ne regardant pas de deux côtés à la fois), tout ton corps sera pleine de lumiere." (Matthieu 6.22) Cuplurile de contrarii /The pairs of opposites/Les Couples d'opposés Cuplul Yin [阴] şi yang [阳] şi principiile care guvernează contrariile Yin 陰[阴] -Yang 陽[阳] "Un Yin, un Yang, acesta este Tao"/ "One Yin and one Yang this is the Tao"/"Un Yin, un Yang, voilà le Tao". Clasificarea pe categorii a lucrurilor în conformitate cu yin şi yang/ La catégorisation des choses selon le yin et le yang/ Diagrama Yin-Yang (simbolul Taijitu)/ Le symbole Yin - Yang(Taijitu) Dualismul Yin şi Yang - o altă viziune asupra lumii / The dualism of Yin and Yang - a different world view /Le Dualisme du Yin et du Yang - une autre vision du monde Relaţiile dintre Yin şi Yang/ Relations between Yin and Yang /Relations entre le yin et le yang Care sunt principiile dualismului Yin Yang care conferă acestuia capacitatea de a da naştere ansamblului realităţii fenomenale ?/ Quels sont les principes du dualisme chinois du Yin et du Yang qui lui donne la capacité de engendrer l’ensemble de notre réalité phénoménale?/ WhIch are the principles of the Chinese dualism of Yin and Yang which gives it the ability to produce all of our phenomenal reality? Interacţiuni intre yin si yang /Interaction between yin and yang/ Les interactions entre le yin et le yang Nonacţiunea Nefăptuirea 為無為 wéi wú wéi 7. Dictionar /Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario 8. Bibliografie / Bibliography Bibliography/ Bibliographie/ Bibliografía
1. Introducere /Introduction
1.1. Titlu /Title /Titre /Titel / Título /Titolo:
Plasaţi-vă dincolo de contrarii in temelia comună a polilor opuşi.* Păstraţi-vă imparţialitatea / Place you beyond duality on the common foundation of the opposites. Keep your impartiality.
Eliberarea din lumea diacronică a timpului este o eliberare din minte, iar aceasta conduce la trecerea la acţiunea sincronică, nondualistă [為無為 wéi wú wéi: acţiunea fără (re)acţiune ]; Plasaţi-vă dincolo de contrarii, dincolo de acţiune şi reacţiune pentru a accesa acţiunea paradoxală, nondualistă (為無為 wéi wú wéi); Păstraţi-vă starea de martor imparţial*; Nu separaţi realitatea în contrarii, care sunt două feţe complementare ale aceleaşi realităţi; vedeţi realitatea ca întreg, iar nu împărţită ori compartimentată în entităţi opuse, aşa cum o fac cei identificaţi cu mintea **. [Este prezentată a doua condiţie : eliberarea din dualitatea artificială creată de minte (emisfera analitică, care separă şi compartimentează realitatea indivizibilă)]
Titlul chinezesc/Titlul lui Legge /Titlul lui Susuki /Titlul lui Goddard
養身yǎng shēn / Hrănirea trupului/ Cultivarea de sine / Autodezvoltare Chinese Title/ Legge's Title/ Susuki's Title/ Goddard's Title/ 養身 The Nourishment of the Person/ Self-Culture/ Self Development 養[养] yǎng yang3 R: a nutri, a hrăni, a creşte; a cultiva; a susţine; vedeţi: 34.24; The Nourishment of the Person ( Legge James, 1881) Self-Culture ( Suzuki D. T. and Paul Carus, 1913) Self-Culture /Yang Shen (Wei Henry,1982) Self Development (Goddard Dwight, 1919 )
Titluri date de alţi traducători şi comentatori : Înţeleptul/ The wise/ Der Weise (Sumitomo, O. 1945) Hrănirea Persoanei / Nourishing the Person /Nutrire la Persona (Legge James, 1881; Heysinger I.W., 1903; Luciano Parinetto, 1995) Nourishing Oneself / Soignons soi-même; Nourrir son corps Soul food (Ursula K. Le Guin,1997 ) Asimilación (Onorio Ferrero) The Rise Of Relative Opposites (Hwang Shi Fu) Dialectica naturala a tuturor lucrurilor/La Dialéctica Natural de Todas las Cosas [Capítulo 2 en: Tao Te King (texto completo, con índice activo) de Lao Tsé, Versión Kindle ] Contrast of Terms (Hansen Chad, 2004)/ Contrast (Auke Schade, 2016); Unitatea contrariilor/The Unity of Opposites/Die Einheit der Gegensätze (Hilmar Klaus) Utilizarea Polarizării /Using Polarity (Wing, R.L. 1986) Apparent duality and paradoxical unity [Mackay Rory B. , 2014 ] Making Judgments (Nina Correa, 2005) Imensul cerc/ L'immenso Cerchio (Piero Righetti); Being and non-being (Mitchell, Stephen, 1988) Don't Split the Unity (Stenudd Stefan , 2011) Relativity and the Meaning of Existence (Ho Lok Sang, 2002) Letting go of comparisons (Stan Rosenthal, 1984) Qualities (Hond Bram den, 2003) Relativeness (Alan B. Taplow, 1982)
1.2. Conexiuni cu alte capitole din textul lui Lao Tzu :
Conexiuni: §63 ("Consideră micul, ca şi marele şi puţinul, ca multul"/Considère le petit comme le grand et le peu comme le beaucoup")
Propoziţia 2.11. in versiunea Wáng Bì şi Heshang Gong: 萬物作焉而不辭; in versiunea Fu Yi 萬物作而不爲始; in versiunea Mǎwángduī B: 萬物昔而弗始; caracterul 辭 este inlocuit cu: 始shǐ ("a incepe; begin, start; then, only then"); Propoziţia 2.11 apare in 34.03. in formularea : 34.03. 萬物恃之 而生而不辭, wàn wù shì zhī ér shēng ér bù cí;
Ultimele propoziţii 2.12-2.16 apar in cap 10 şi 51 şi desemnează Puterea profundă(verticală; nemijlocită; divină; miraculoasă; supranaturală, cunoscută in alte tradiţii drept siddhis, vibhuti) 2.12. 生而不有, shēng ér bù yǒu, 2.13. 為而不恃, wéi ér bù shì, acţionează, dar fără să aştepte 2.14. 功成 而弗居。gōng chéng ér fú jū. lucrarea împlinită dar nu se ataşează 2.15. 夫唯弗居, fū wéi fú jū, fiindcă nu acumulează nimic [nu se ataşează; nu-şi însuşeşte 2.16. 是以不去。shì yǐ bù qù. de aceea nu pierde apar şi în capitolele 10 (10.14-10.16): 10.14. 生而不有, shēng ér bù yǒu, 10.15. 為而不恃, wéi ér bù shì, 10.16. 長而不宰, chāng ér bù zǎi, 51(51.15-51.17) 77 (77.13-14) 是以聖人為 而不恃， shì yǐ shèng rén wéi, ér bù shì*, Therefore: wise men act, yet not claiming şi reprezintă o definiţie a Puterii profunde 10.17; 51.18: 是謂玄德。shì wèi xuán dé。aceasta se numeşte Puterea profundă that is called deep Power. [玄德 xuán dé desemnează puterea adâncă şi misterioasă sau Virtutea Mistică şi se referă la capacitatea de acţiune directă] Propoziţia 2.14. 功成 而弗居。gōng chéng ér fú jū apare în cap. 77(77.14) cu o diferenţă de un singur cuvânt. 77.14. 功成 而不處, gōng chéng ér bù chǔ, their tasks are accomplished by them, yet not dwelling on it; Fraza 2.12. ("face să crească şi nu stăpîneşte ") apare şi în capitolele 10 şi 51 . Fraza 2.14. ("foloase aduce şi răsplată nu cere" ), se regăseşte şi in capitolele 10, 51 şi 77. Fraza 2.15. ("lucrarea-mplineşte şi nu se mîndreşte." ) apare şi în capitolul 77. Duyvendak J. J.-L. (1953): "En modifiant quelque peu une correction de Ma Siu-louen, je transporte une phrase 2.5 (« C’est pourquoi le Saint se tient à la pratique du Non-agir, et professe un enseignement sans paroles.», etc.) qui, dans le texte traditionnel, suit la phrase : « avant et après se suivent l’un l’autre », à la fin du ch. XLIII et le reste du chapitre 2.6. + 2.7. , à partir de : « Elles produisent, mais ne s’approprient pas ; elles agissent, mais n’en tirent aucune assurance ; elles font croître, mais ne dirigent pas. Quand une oeuvre est accomplie, elles ne s’y arrêtent pas. Parce qu’elles ne s’y arrêtent pas, elles ne disparaissent pas.», à la fin du ch. LI où il est en partie répété. Voir les notes sur ce chapitre." Nota de la 2.09 : Duyvendak J. J.-L. (1953) a deplasat această propoziţie (2.9) şi următoarea (2.10) la sfârşitul capitolului 43, modificând o corecţie făcută de Ma Siu-louen / "En modifiant quelque peu une correction de Ma Siu-louen, je transporte une phrase 2.5 (« C’est pourquoi le Saint se tient à la pratique du Non-agir, et professe un enseignement sans paroles.», etc.) qui, dans le texte traditionnel, suit la phrase : « avant et après se suivent l’un l’autre », à la fin du ch. XLIII" Nota de la 2.11 : Toate propoziţiile de la 2.11 pâna la 2.16 au fost mutate de Duyvendak J. J.-L. (1953) la sfârşitul capitolului 51 / le reste du chapitre 2.6. + 2.7. , à partir de : « Elles produisent, mais ne s’approprient pas ; elles agissent, mais n’en tirent aucune assurance ; elles font croître, mais ne dirigent pas. Quand une oeuvre est accomplie, elles ne s’y arrêtent pas. Parce qu’elles ne s’y arrêtent pas, elles ne disparaissent pas.», à la fin du ch. LI où il est en partie répété. Voir les notes sur ce chapitre.
2. Variante Antice /Ancient Versions/ Les Versions Antiques /Antiguo Versiones /Alte Versionen/ Le Antiche Versioni
2.1. Textul in lb. chineza in versiunea lui Wang Pi (王弼 Wáng Bì) (226 – 249 e.n): http://home.pages.at/onkellotus/TTK/Chinese_Uni-WB_TTK.html WB: 天下皆知美之為美，斯惡已；皆知善之為善，斯不善已。 故 有無相生，難易相成，長短相形，高下相傾，音聲相和，前後相隨。 是以聖人處無為之事，行不言之教。萬物作焉而不辭。 生而不有，為而不恃，功成而弗居。夫唯弗居，是以不去。 2.2. Textul in lb. chineza in versiunea lui Heshang Gong (河上公)(202-157 i.e.n.): HG: 天下皆知美之為美，斯惡已；皆知善之為善，斯不善已。 故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。 是以聖人處無為之事，行不言之教，萬物作焉 而不辭， 生而不有，為而不恃，功成而弗居。夫唯弗居，是以不去。 2.3. Textul in lb. chineza in versiunea Fu Yi (傅奕)(555 - 639 e.n.) Fu Yi: 天下皆知美之爲美，斯惡已。皆知善之爲善，斯不善已。 故有無之相生, 難易之相成, 長短之相形, 高下之相傾, 音聲之相和, 前後之相隨。是以聖人處無爲之事，行不言之教。萬物作而不爲始。 生而不有，爲而不恃，功成不處。夫惟不處，是以不去。 2.4. Textul in lb. chineza in versiunea Ma Wang Tui (馬王堆 Mǎwángduī ) din anul 168 i.e.n.. 2.4.1. Mawangdui A [versiunea A] MWD A: 天下皆知美為美惡已∠皆知善斯不善∠矣∠有無之相生也難易之相成也 長短之相刑也高下之相盈也∠意聲之相和也先後之相隋恆也是以聲人居無為之事行□□□□□ □□□□□也為而弗志也成功而弗居也∠夫唯居是以弗去 2.4.2. Mawangdui B[versiunea B] MWD B: 天下皆知美之為美亞已皆知善斯不善矣□□□□生也難易 之相成也長短之相刑也高下之相盈也音聲之相和也先後之相隋恆也是以聖人居無為之事行不言 之教萬物昔而弗始為而弗侍也成功而弗居也夫唯弗居是以弗去 2.5. Textul in lb. chineza in versiunea Kuo Tian (郭店 Guodian) datat inainte de 300 i.e.n. GD: 天下皆智（知）美之为美也，亚（恶）已；皆智（知）善，此其不善已。 又（恶）亡之相生也，难惕（易）之相成也，长短之相型也，高下之相盈也， 音圣（声）之相和也，先后之相堕（随）也。是以圣人居亡為之事，行不言之教。 万勿（物）作而弗始也，为而弗志也，成而弗居。夫唯弗居也，是以弗去也。 vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note
3. Traducerea capitolui 2/Translation of Chapter 2/Traduction du chapitre 2 Capitolul 2 Chapter 2 Chapitre 2 第二章 dì èr zhāng
3.1. Traducerea analitică (convergentă) /Analytical (convergent) translation/ Traduction analytique(convergente)/ Analytische (konvergenten) Übersetzung / Traducción analítica (convergente) /Traduzione analitici (convergente)/ the left brain/cerebral hemisphere is verbal linear and processes information in an analytical and sequential way Titlu: Plasaţi-vă dincolo de contrarii in temelia comună a polilor opuşi. Păstraţi-vă imparţialitatea / Place you beyond duality on the common foundation of the opposites. Keep your impartiality.* [nu separaţi realitatea în contrarii - polii opuşi sunt două feţe complementare ale aceleaşi realităţi; vedeţi realitatea ca un întreg, iar nu împărţită in contrarii ] **
Acest capitol alcătuit din 16 propoziţii abordează 3 teme ori subiecte, situate inaintea fiecărui set de propoziţii: A. Subiect: Cunoaşterea contrariilor / Knowing the Opposites/ Gegensätze kennen Autorul se referă in Propoziţiile 2.01-02 la crearea simultană a contrariilor ce este izvorul conflictului, luptei, transformării permanente; B. Subiect: Principiul generării mutuale a contrariilor ori Complementaritatea contrariilor / Complementarity of the opposites/ Complémentarité des contraires/ Complementariedad de los opuestos/ Komplementarität der Gegensätze Autorul abordează in Propoziţiile 2.03-08 principiul generării mutuale a contrariilor, care ne ţin prizonieri in cercul vicios al realităţii secunde (al orbirii minţii, a timpului , a transformării permanente şi a perspectivei dualiste asupra realităţii). In loc de a vedea identitatea contrariilor (că cele două maluri ale unui râu, care sunt unite de temelia comună de sub ele) şi complementaritatea lor [alternanţa celor doua faze (ziua, şi noaptea) ce conduce la echilibrare şi refacere, cei ce sunt prizonieri in realitatea secundă a dualităţii minţii, văd doar entităţi separate, care se luptă intre ele, fără să inţeleagă că acţionează pentru propria lor autodistrugere: "lupta (conflictul; războiul) dintre contrarii reprezintă izvorul progresului şi al transformării permanente" doar pentru cei ce au fost orbiţi prin indoctrinare şi programare. C. Subiect: Prezentarea căii de eliberare: Propoziţiile 2.09-2.16 prezintă un mod sincronic de acţiune şi de comunicare directă, holografică sau paradoxală, de dincolo de acţiune şi inacţiune, centrate pe prezenţă, conştienţă in Acum ( adică fără motivaţii, dorinţe, expectaţii, gândire, vorbire, cunoaştere mijlocită), care nu produc reacţiune, fiindcă se realizează prin acţiunea din mijlocul (in)acţiunii ori acţiunea fără (re)acţiune (為無為 wéi wú wéi), iar nu prin inacţiune ori prin non-acţiune, cum au tradus cei ce dezinformează cititorii.
A. Subiect: Cunoasterea contrariilor / Knowing the Opposites/ Gegensätze kennen Intregul capitol este dedicat eliberării din lumea dualităţii, a contrariilor care se generează unul pe celalălt şi se succed neincetat. Aceasta este lumea tranzitorie, realitatea in care totul curge şi se transformă ce par că se exclud reciproc(ziua si noapte nu sunt entităţi diferite ori contrarii, aceeaşi entitate, cu sau fără lumină). Pe seama lui Heraclit este pusă faimoasa expresie: Πάντα ῥεῖ (panta rhei) "Totul trece/curge/ se transformă"("All things pass", "everything flows") pe care o găsim in citate, care pt a evita paradoxul, redau parţial ceea ce a afirmat Heraclit, de genul : "Nu putem trece/intra de două ori prin acelaşi râu" / "nu ne putem scălda de două ori in acelaşi râu, fiindcă mereu este o nouă apă" /Ποταμοῖσι δὶς τοῖσι αὐτοῖσι οὐκ ἂν ἐμβαίης· ἕτερα γὰρ <καὶ ἕτερα> ἐπιρρέει ὕδατα/ "Into the same river you could not step twice, for other
In Bhagavad Gita (BG11.7-8) intâlnim expresia paradoxală a lui Heraclit "totul curge şi nu curge"( "Everything is moving and nonmoving") şi faptul ca ochii fizici nu pot vedea realitatea, ci doar o umbra a ei . Doar ochii divini pot vedea: "O Arjuna, iată orice doreşti să vezi, (intreaga lume) deodată (simultan) [stând la un loc, aici] în acest corp al meu. Această formă universală poate să-ţi arate acum tot ceea ce doreşti să vezi şi orice altceva ai dori să vezi în viitor. Totul ( intregul univers) este în mişcare şi nemişcare - aici complet, într-un singur loc. (11.07) "Dar tu nu mă poţi vedea pe Mine, cu ochii tăi actuali (ai corpului fizic). Prin urmare, eu iţi dau ochi divini (supranaturali). Iată tezaurul meu mistic (puterea divină)!" (11.08) / "O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything(universe) is moving and nonmoving--is here completely, in one place.(11.07) But you cannot see Me with your present (physical) eyes. Therefore I give you divine (supernatural) eyes. Behold My mystic opulence (divine power)!(11.08) ["Bhagavad-gita As It Is" by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada]
Este cerută doar eliberarea de ceea ce ne umple, de ceea ce ne reţine, doar receptivitatea, iar nu concepte, doctrine ori filosofii şi aceasta se realizează prin golire ( vedeţi cap 11), prin 'let go' (a da drumul; relaxare). O parte nu poate să cuprindă intregul, dar se poate acorda rezonant cu el. Un fragment poate să devină poarta către infinit, flautul in care cântă divinitatea, templul in care coboară permanentul (cei ce au personificat realitatea sursă omniprezentă, ca o fiinţă localizată- Dumnezeu au creat un blocaj, care a indepărtat numeroase fiinţe umane de la calea de cunoaştere directă). Existenţa(realitatea sursă) este eternă. Niciodată nu apune. Cum ar putea cineva să se ascundă vreodată de ea ? Este permanentă (eternă) in timp şi spatiu(omniprezentă). Cum ar putea cineva să se lupte cu ea ? Este stupid, ridicol şi absurd ca cineva să lupte ca să posede realitatea sursă, oceanul in care stă ca un peşte. In ea se intră ca in somn prin abandonare, let go, predare, prin relaxare(de aici metoda de relaxare pilotată) iar nu prin luptă. [The only wisdom consists in a letgo, a surrender]. Si apoi tot ce este frumos incepe să se petreacă. A se petrece ori a se intâmpla nu reprezintă o acţiune subiectivă ( It is a happening, it is not a doing.) Prin acţiune puteţi crea bariere, obstacole, dar nu o puteţi aduce mai aproape. Puteţi scapa de ea, puteţi inchide ochii, dar nu o puteţi crea, fiindcă această realitate este deja peste tot, toţi suntem scufundaţi in ea. Nu o vedeţi fiindcă staţi cu ochii inchisi, fiindcă sunteţi absenţi(prizonieri in realitatea secundă; atenţi la umbre), fiindcă nu sunteţi prezenţi, conştienţi in Acum (singura realitate care nu este incă umbră) şi fiindcă vă indoiţi (staţi in dualitate , adică in minte). Indoiala nu se combate prin credinţă oarbă, prin intoarcerea in Evul Mediu, ci prin recâştigarea increderii in noi inşine, prin experimentare. Indoiala se comportă ca un drog(ca şi dorinţa de putere), ca o substanţă care intoxică, care inchide ochii, indoiala inchide inima, face să se piardă increderea, inocenţa copilului, iar fluiditatea este transformată in rigiditate, in ingheţare, in moarte in viaţă, in adormire, in prelungirea prizonieratului in realitatea secundă.
Propoziţiile 2.01-02 se ocupă de crearea simultană a contrariilor in plan senzorial estetic ( frumos- urât) şi moral (bine-rău), iar aceasta compartimentare a realităţii se află la originea falsei ierarhizări (valorice) şi a luptei, conflictului şi a razboiului, la care autorul face referire in capitolul 3 / Sentences 2.01-02 are dealing with the simultaneous creation of opposites in sensory-aesthetic plane (beautiful-ugly) and in moral plane (good-bad), and this separation is the origin of the false hierarchy, referred to in Chapter 3
2.01. Prima propoziţie din capitolul 2 in variantele[WB][HSG][FY]
天 下 皆 知 美 之 為 [为] 美, 斯 惡 已。(text in caractere chineze) tiān xià jiē zhī měi zhī wéi měi , sī ě yǐ 。(text in pinyin) tian1 xia4 jie1 zhi1 mei3 zhi1 wei2 mei3 , si1 e3 yi3。(text pinyin cu numere pt tonuri) T'ien Hsia Chieh Chih Mei Chih Wei Mei, Ssu E I (text in Wade-Giles) T'ien hia Kie Tche Mei Tche Wei Mei, Sseu Ngo Yi (text in EFEO) Under heaven(天下) all know (皆知) beauty (美), as beauty(之為美) so ugliness (斯惡) Sous le ciel - Tous - Réaliser - Beau - [liaison] - Signifier - Beau, Cela - Mal – Ainsi cer sub toţi ştiu frumos a lua ca şi frumos, astfel urât la fel (text tradus in lb. română)
2.01. 天下皆知美之為[为] 美, 斯惡已；tiān xià jiē zhī měi zhī wéi/wèi měi , sī ě/è/wù yǐ ; Sub Cer (天下tiān xià ; aici jos) toată lumea ia frumosul drept frumos şi astfel [îşi are obârşia] şi urâtul [definirea frumosului sau a unei referinţe/ierarhii estetice crează simultan şi apariţia contrariului său (urâtul); concepţia comandă percepţia]; ¹ in the world all the people know the beautiful in its effect as beauty –then [arises the recognition of ugliness], as well; auf der Welt jeder weiß von des Schönen Wirkung als Schönheit –dann vom Hässlichen wohl auch; dans le monde tous savent que la beauté comme belle.Voila ce qui fait sa laideur.
2.02. Propoziţia 2 din capitolul 2 in variantele [WB] [HSG] [FY] 皆 知 善 之 為[为] 善， 斯 不 善 已。(text in caractere chineze) jiē zhī shàn zhī wéi/wèi shàn, sī bù shàn yǐ 。(text transliterat in pinyin; tonuri) jie1 zhi1 shan4 zhi1 wei2 shan4, si1 bu4 shan4 yi3 (text pinyin cu numere pt tonuri) Chieh Chih Shan Chih Wei Shan Ssu Pu Shan I (text in Wade-Giles) Kie Tche Chan Tche Wei Chan Sseu Pou chan Yi (text in EFEO) All know kindness (皆知善), so (we percieve) unkindness(斯不善) toţi ştiu binele a lua ca şi bun, astfel nu bun la fel (text tradus in lb. română)
2.02. [天下]皆知善之為[为]善,斯不善已。[tiān xià] jie1 zhi1 shan4 zhi1 wei2 shan4, si1 bu4 shan4 yi3 。 [sub Cer] toată lumea percepe binele drept bine şi la fel [apare] ceea ce nu e bun [răul] [definirea binelui sau a unei referinţe/ierarhii morale aduce după sine şi apariţia contrariului binelui; concepţia comandă percepţia]; ² everybody knows the good in its effect as goodness –then the not good[evil], as well. jeder weiß von des Guten Wirkung als Güte –dann vom Bösen wohl auch. Tout le monde sait que le bien est bien. Voila ce qui fait son imperfection.
"Heraclit spune că pt Dumnezeu toate lucrurile sunt frumoase şi bune şi drepte, chiar dacă oamenii presupun (cred asta ca urmare a unei programări, dresări, condiţionări) că unele sunt corecte, iar altele greşite"/"Heraclitus says that to God all things are beautiful and good and right, though men suppose that some are right and others wrong. [Fragment 61 G.W.T. Patrick's 1888 translation of the fragments of Heraclitus, based on the Greek text of Bywater. Schol. B. in Iliad iv. 4, p. 120 :Bekk. Compare Hippocrates, peri diaitês i. 11.] "Este înţelept pentru cei care aud, nu pe mine, ci Cauza universală, care afirmă faptul că toate lucrurile sunt unul"/"It is wise for those who hear, not me, but the universal Reason, to confess that all things are one".[Fragment 1 G.W.T. Patrick's 1888 translation of the fragments of Heraclitus, based on the Greek text of Bywater. Sources--Hippolytus, Ref. haer. ix. 9. Context:--Heraclitus says that all things are one, divided undivided, created uncreated, mortal immortal, reason eternity, father son, God justice. "It is wise for those who hear, not me, but the universal Reason, to confess that all things are one." And since all do not comprehend this or acknowledge it, he reproves them somewhat as follows: "Ei nu înţeleg modul în care ceea ce separă şi uneşte cu sine; este o armonie a contrariilor, ca şi aceea a arcului şi a lirei"/ "They do not understand how that which separates unites with itself; it is a harmony of oppositions like that of the bow and of the lyre" (=frag. 45)]. Iisus vorbeşte despre aceeaşi atitudine de egalitate mentală: "Ca să fiţi fii ai Tatălui vostru, care este în Ceruri; (reamintiţi-vă) căci El face să răsară Soarele Său peste cei răi şi peste cei buni, şi dă ploaie peste cei drepţi şi peste cei nedrepţi." (Matei 5.45; Iov 25.3)
B. Subiect: Propoziţiile 2.03-08 se referă la principiul generării mutuale, care ne ţine prizonieri in cercul vicios al realităţii secunde (şi al vederii dualiste). Complementaritatea contrariilor / Complementarity/ Complémentarité/ Gegenseitige Ergänzung
2.03. Propoziţia 2 din capitolul 2 in variantele[WB][HSG][FY] 故 有 無[无] 相 生， (text in caractere chineze) gù yǒu wú xiāng/xiàng shēng , (text transliterat in pinyin; tonuri) gu4 you3 wu2 xiang1/xiang4 sheng1, (text pinyin cu numere pt tonuri) Ku Yu Wu Hsiang Sheng (text transliterat in Wade-Giles) Kou Yeou Wou Hiang Cheng (text transliterat in EFEO) Therefore (故), You and Wu (有無) each other come into being (相生) astfel(故), a avea a nu avea(有無) reciproc (se) generează (相生) (text tradus in limba română)
2.03. 故 有無[无]相生，gù yǒu wú xiāng/xiàng shēng, Tot astfel You [existenţa; prezenţa; plinul; a fi; a avea ] şi Wu [nonexistenţa; absenţa; vidul; a nu fi; a nu avea] se crează mutual [ unul pe celălalt; se nasc îngemănate; simultan; afirmaţie indică ce faptul că autorul a conştientizat principiul generării reciproce 互根 Hù gēn] That's why ...being and non-being mutually create [each other], Weshalb ...Sein und Nichts sich wechselseitig erzeugen, Ainsi, l'être et le non-être (le néant) s'engendrent l'un l'autre.
2.04. Propoziţia 4 din capitolul 2 in variantele[WB][HSG][FY] 難[难] 易 相 成， (text in caractere chineze) nán/nàn yì xiāng/xiàng chéng ， (text transliterat in pinyin; tonuri) nan2,4 yi4 xiang1,4 cheng2, (text pinyin cu numere pt tonuri) Nan I Hsiang Ch'eng (text transliterat in Wade-Giles) Nan Yi Hiang Tch'eng (text transliterat in EFEO) difficult easy[難易] turns into each other(相成); dificil uşor reciproc transformă (text tradus in limba română)
2.04.難[难] 易相成， nán/nàn yì xiāng/xiàng chéng Dificilul şi uşorul se trasformă reciproc unul in altul [相成 xiāng chéng: "unul se transformă in altul" este o referire la 转换/转化 zhuǎn huà: Principiul transformării reciproce]; difficult (hard) and easy turns into one another [相成 xiāng chéng: "one turns into another" it is a reference to 转换[转化] zhuǎn huà: The Principle of Mutual transformation between one another], Le difficile et le facile se transforme l'un dans l'autre [une référence à 转换 [转化] zhuǎn Hua: le principe de transformation mutuelle] die schwierige und einfach biegteinen in die andere Difficile e facile si trasforma l'una nell'altra Lo difícil y lo fácil mutuamente se convierten.
2.05. Propoziţia 5 din capitolul 2 in variantele[WB][HSG][FY] 長[长] 短 相 形, (text in caractere chineze) cháng duǎn xiāng/xiàng xíng, (text transliterat in pinyin tonuri) chang2 duan3 xiang1/xiang4 xing2, (text pinyin cu numere pt tonuri) Ch'ang Tuan Hsiang Hsing, (text transliterat in Wade-Giles) Tch'ang touan Hiang Hing, (text transliterat in EFEO) Long short (長短) (describe; measure) each other (相形); Lung scurt reciproc se descriu/măsoară (text tradus in lb. română)
2.05. 長短相形, cháng duǎn xiāng xíng Lungul [marele] şi scurtul [micul] se măsoară [se descriu/ se definesc] unul pe celălalt (mutual) 3 Long and short mutually measure generate/shape [each other], Länge und Kürze sich gegenseitig ermessen, Long et court se définissent l’un l’autre. Lungo e corto si definiscono l’uno con l’altro/ si compimento/ si danno misura fra loro Lo largo y lo corto mutuamente se perfilan/ se forman.
2.06. Propoziţia 6 din capitolul 2 in variantele [WB][HSG][FY]
高 下 相 傾 (text in caractere chineze) gāo xià xiāng qīng (text pinyin cu tonuri) gao1 xia4 xiang1 qing1 (text pinyin cu numere pt tonuri) Kao Hsia Hsiang Ch'ing (text in Wade-Giles) Kao Hia Hiang K'ing (text in EFEO) High low (高下) each other (相傾) flowing / bending / reflecting; Inaltul josul reciproc curg/se apleacă/ se reflectă (text tradus in lb. română)
2.06. 高下相傾, gāo xià xiāng qīng Inaltul şi josul [umilul] curg/se apleacă unul spre celălalt Înaltul [nobilul] şi josul [umilul] curg/se apleacă unul spre celălalt [ trăim într-o realitate circulară; cel din urmă e cel dintâi] High and low mutually lean towards, Hohes und Tiefes sich einander zuneigen. Haut et bas se règlent/rencontrent l’un l’autre. alto e basso si fanno dislivello fra loro
2.07. Propoziţia 7 din capitolul 2 in variantele[WB][HSG][FY] 音 ⊡/聲 相 和, (text in caractere chineze) yīn shěng/shēng xiāng/xiàng hé/hè/huó/huò, (text in pinyin tonuri) yin1 sheng1,3 xiang1,4 he2,4/huo2,4, (text pinyin cu numere pt tonuri) Yin Sheng Hsiang He (text in Wade-Giles) Yin Cheng Hiang Ho (text in EFEO) voice/sound (and) silence(音聲) each other(相和) sustain/harmonize; voce/sunet tăcere/ecou reciproc se susţin/armonizează (text tradus in lb. română)
2.07. 音 ⊡/聲相和, yīn* shěng/shēng) xiāng hé vocea (sunetul; vorbele) şi tăcerea (ecoul; semnificaţia) se armonizează reciproc. Nota 7 voice (sound) and silence (echo) harmonize each other. la voix (son) et le silence (l'écho) s'accordent/s'harmonisent l’un l’autre. voce (suono) e il silenzio (eco) si accordano/armonizzare l’un l’altro La voz (el sonido; palabra) y silencio (eco; significado) se armonizan uno a otro(mutuamente; recíprocamente) Nota: vedeţi in nota 7 alte traduceri şi planşa cu imaginea caracterului ⊡ shěng sheng3: a tăcea; a ţine gura inchisă /to keep the mouth shut; to be careful how one speak, to examine; to watch; 7
2.08. Propoziţia 8 din capitolul 2 in variantele[WB][HSG][FY] 前 後[后] 相 隨[随]。 (text in caractere chineze) qián hòu xiāng/xiàng suí 。 (text in pinyin tonuri) qian2 hou4 xiang3 sui2 。 (text pinyin cu numere pt tonuri) Ch'ien Hou Hsiang Sui (text in Wade-Giles) K'ien heou Hiang souei (text in EFEO) Front (and) back follow each other; Inainte după reciproc se urmează (text tradus in lb. română)
恆也 héng yě It is always so (varianta MWD)
2.08. 前後相隨。qián hòu xiāng suí. Înainte (trecutul ; faţa; începutul, calea ori mijlocul) şi după (viitorul, spatele; sfârşitul, scopul ori destinaţia ) se urmează reciproc unul pe celălalt. 5 the past(before; the beginning) and the future(after; the end) follow [each other]. Davor und Danach sich wechselseitig folgen. Avant et après se suivent l’un l’autre. Prima e dopo si seguono l’un l’altro
Nota: Termenii folosiţi de Lao Tzu se referă atât la succesiunea in spaţiu, cât şi la cea in timp care caracterizează orice transformare. Orice inceput este un sfârşit şi acest lucru se petrece atât intr-o realitate circulară, cât şi intr-o realitate temporală discontinuă - in fiecare clipă vechiul se sfârşeşte, işi incetează existenţa şi incepe o alta, intr-o succesiune rapidă de cadre, ca intr-un film, se crează in fiecare clipă o nouă realitate. Vedeţi in note cele trei căi de ieşire din succesiune şi din timp, cunoscute de civilizaţiile avansate. Aceeaşi circularitate se petrece şi in domeniul direcţiilor ( "dacă mergi prea mult la răsărit, ajungi in apus; "Trop loin à l'est, c'est l'ouest") şi al oricărei activităţi, care sfâşeşte in contrariul său, in epuizare şi inactivitate (activitatea devine repaus; creşterea devine descreştere). In 44.05. este ilustrată transformarea acumulării in risipire: 多藏 必厚亡。 duō cáng bì hòu wáng: "prea multă acumulare conduce la grele pierderi [cel ce strânge merge spre ruină]/too much hoarding incurs heavy loss/ zu sehr sammeln sichert schwere Verluste/Qui trop amasse subit de lourdes pertes.
C. Subiect: Fără a interfera, fără a poseda, fără a acumula / Without Interfering, without Possessing, without Accumulating / Ohne Eingreifen, ohne Besitzen, ohne Aufhäufen Propoziţiile 2.09-2.16 ne arată concluzia: eliberarea din cercul vicios al succesiunii ciclice (相 xiāng =ciclu) intre contrarii sau trecerea dincolo de dualitate, se realizează prin trecerea intr-un alt mod de funcţionare (holografic; nondualist, sincronic, divin), caracterizat de un alt tip de acţiune, care nu generează reacţiune. O acţiune care nu este nici acţiune şi nici inacţiune, este o acţiune nemijlocită, numită de Lao Tzu acţiunea din mijlocul (in)acţiunii ori acţiunea fără (re)acţiune (為無為 wéi wú wéi) sau vid de acţiune mijlocită (無為 wú wéi), adică o altă modalitate de acţiune şi de comunicare ( directă, nemijlocită). Ceea ce sesizează oamenii despre acţiunea nemijlocită sunt efectele miraculoase ale acesteia: pare non-interferenţă (dar produce acţiune, fiindcă toţi care acţionează in direcţia armoniei consideră că ceea ce fac vine din ei), nu intâmpină rezistenţă (produce deplasare holografică a tuturor atomilor unui corp, deşi nu generează reacţiune, inerţie), pare non-posesie (deşi posedă tot ce există), pare non-control ( dar este adevăratul control, la care ajung civilizaţiile superavansate creatoare de universuri, care se deplasează de la controlul manifestărilor ori efectelor către controlul sursei informaţionale (codul genetic al universului) .
2.09. Propoziţia 9 din capitolul 2 in variantele[WB][HSG][FY] 是以 聖[圣] 人 處[处] 無[无] 為[为] 之 事, (text in caractere chineze) shì yǐ shèng rén chǔ/chù wú wéi/wèi zhī shì, (text in pinyin) shi4 yi3 sheng4 ren2 chu3/chu4 wu2 wei2,4 zhi1 shi4, (text pinyin cu numere pt tonuri) Shih I Sheng Jen Ch'u Wu Wei Chih Shih (text in Wade-Giles) Che Yi Cheng jen Tch'ou Wou Wei Tche Che (text in EFEO) that is why the Sage(是以聖 人) stay(處) in Wu-action (無 為), in tasks/affairs (事) de aceea sfânt om aşează non acţiune ale sale treburi (text tradus in lb. română)
2.09. 是以聖[圣] 人處[处] 無[无]為[为]之事, shì yǐ shèng rén chù wú wéi zhī shì, De aceea sfântul [înţeleptul] rezolvă prin Wu-Wei (無為) afacerile sale [Wei -Wu-Wei nu e nonacţiune, inacţiune ori pasivitate, ci acţiune fără reacţiune, ori acţiune nondualistă, paradoxală, care nu produce reacţiuni; unii au tradus prin indistincţie, imparţialitate, nondiscriminare; lipsă de părtinire; nondualitate; non-interferenţă; conştienţă în starea de martor imparţial ], Therefore: wise men stay with non-interfering affairs, Daher: weise Menschen bleiben bei nicht-eingreifenden Tätigkeiten
Nota: Duyvendak J. J.-L. (1953) a deplasat această propoziţie (2.9) şi următoarea (2.10) la sfârşitul capitolului 43, modificând o corecţie făcută de Ma Siu-louen / "En modifiant quelque peu une correction de Ma Siu-louen, je transporte une phrase 2.5 (« C’est pourquoi le Saint se tient à la pratique du Non-agir, et professe un enseignement sans paroles.», etc.) qui, dans le texte traditionnel, suit la phrase : « avant et après se suivent l’un l’autre », à la fin du ch. XLIII" Nu intâmplător propoziţia anterioară 2.08 ("Trecutul şi viitorul se urmează unul pe celălalt") este plasată ultima, in seria de contrarii prezentate de Lao Tzu. Ea este "cea din urmă şi cea dintâi", fiindcă ne indică modalitatea de acces la eternitate prin trăirea in Acum. Deşi oamenii cred ca prezentul aparţine liniei timpului (impărţit mecanic in trecut prezent şi viitor), in realitate prezentul este altceva, fiindcă are dimensiune temporală nulă (are o durată egală cu zero). "Acum" aparţine realităţii sursă, realităţii atemporale, realităţii sincronice. Acum este punctul de intersecţie omniprezent (este prezent holografic; se află in fiecare punct al universului manifestat) intre lumea temporală (diacronică; unde totul ne apare in succesiune) şi lumea atemporală ( sincronică; unde totul există simultan). Cu alte cuvinte eliberarea din cercul vicios al succesiunii contrariilor (din lumea permanentei transformări) este trăirea in ACUM. Doar in Acum sfarsitul unui proces este identic cu inceputul. "Acum" este scânteia divină care se află in miezul fiecărei particule din universul manifestat. Există două fluvii sau două ape: un fluviu al morţii permanente şi altul al vieţii permanente (eterne; atempoare) la care se face referire in capitolul 7. O rugăciune sau o meditaţie care nu vă scufundă in fluviul de lumină al vieţii veşnice din Acum, care nu produce botezul transformator al nasterii din nou, este moartă. Speciile vii au elaborat un program de reparare şi regenerare, o strategie de prelungire a vieţii prin reintoarcerea la izvor, prin scufundarea periodică in fluviul vieţii (somnul profund; relaxarea; vedeţi capitolul 78). Există câţiva oameni veneraţi de mii de ani, de către miliarde de oameni, al căror mesaj a trecut dincolo de epoca şi de spaţiul in care au trăit, fiindcă au descoperit ceva etern. Ei au afirmat că degeaba ne scufundăm zilnic in izvor (Acum) dacă dormim, dacă suntem morţi, dacă nu suntem conştienţi de contactarea realităţii sursă. Degeaba ne intoarcem acasă in adăpostul invulnerabil, dacă nu putem să ne adăpostim acolo planeta, in cursul catastrofelor galactice. Insă ei nu au vorbit despre conştienţa şi inconştienţa egoului si minţii, despre succesiunea prezenţei ("a fi") şi absenţei ("a nu fi"), ["A fi sau a nu fi…"/ "to be or not to be" William Shakespeare], ci despre trecerea dincolo de ambele, care se produce in momentul funcţionării nondualiste (când dispare prăpastia subiect-obiect; când incetează prizonieratul in realitatea secundă a minţii, un prizonierat finanţat de cunoaşterea mijlocită de umbre ( gânduri, impulsuri senzoriale) şi de trăirea in viitor (expectaţii, dorinţe, speranţe), in cursul regimului paradoxal de funcţionare, când succesiunea yin-yang este inlocuită de simultaneitate. Dualitatea cunoaştere-ignoranţă nu poate fi depăşită prin cunoaştere mijlocită (care se apleacă doar asupra lumii efectelor, a umbrelor), ci prin cunoaştere nemijlocită a realităţii, care este noncunoaşterea despre care vorbea Socrate. Oprirea succesiunii diferitelor umbre (gânduri; percepţii) se face prin inlocuire cu o singură umbră asupra căreia ne indreptăm atenţia (obiectul meditaţiei: gând, rugăciune permanentă, mantra; koan, focalizare pe un singur lucru: intrebare, respiraţie). Fără golire de această umbră şi fără ascultarea tăcerii din spatele intrebării paradoxale, umbra devine un drog, o ancorare in periferie, o rupere de Acum. Eckhart Tolle, care a purtat cu el 30 de ani cartea de care ne ocupăm (Tao Te Ching), după cum declară in videoclipul de la adresa din paranteză (Eckhart Tolle on "Tao Te Ching": http://www.youtube.com/watch?v=mAXSUZFqmQQ) a descoperit acest lucru intr-o noapte, când a trăit evenimentul care l-a transformat şi l-a trezit la adevărata realitate, un eveniment pe care l-a descris in cartea sa "Puterea lui ACUM" /"The Power of NOW". Toate porţile de acces in realitatea sursă se află in Acum, inainte ca sfârşitul clipei să devină un nou inceput (mijlocul; spaţiul median; intervalul dintre gânduri, respiraţii..). Astfel descoperim o caracteristică esenţială a nonacţiunii (şi a căii expuse de Lao Tzu), care o deosebeşte de tot ceea ce ştim despre acţiunile şi căile din planul temporal: aparţine lumii atemporale, sincronice, situate in ACUM.
2.10. Propoziţia 10 din capitolul 2 in variantele[WB][HSG][FY] 行不言之教。 (text in caractere chineze) xíng/háng bù yán zhī jiāo/jiào 。 (text in pinyin tonuri) xing2/hang2 bu4 yan2 zhi1 jiao1,4 。 (text pinyin cu numere pt tonuri) Hang Pu Yan Chih Chiao (text in Wade-Giles) Hang Pou Yen Tche Kiao (text in EFEO) practise without words teaching practică non verbal a sa instruire (text tradus in lb. română)
2.10. 行不言之教。 xíng bù yán zhī jiào. Şi practică instruirea prin Bu Yan (不言) [ tăcere sau instruire nonverbală; semnificaţia din trecut a lui Bu Yan 不言 era "fără a ordona"/ "fără a impune"/ "fără a comanda"; se apelează la Wu-Wei, un tip de acţiune paradoxală indicată in propoziţia anterioară 2.09, la care se face referire şi in capitolele 6 şi 7, adică se recurge la toate mijloacele de comunicare directă nonverbală, iar nu la tăcere ori inacţiune, cum apare in traducerea actuală eronată din capitolul 56 ] they practise the wordless teaching. und praktizieren ohne Worte zu lehren.
Nota: sensul caracterelor 不言 bù yán era in antichitate: "nu ordona", "nu impune", "nu comanda" (evită costrângerea, fiindcă ea dăunează) [ vedeţi aici conexiunea cu propoziţia anterioară [ 2.09. De aceea sfântul ( înţeleptul ) rezolvă prin Wu-Wei afacerile ] şi cu decodificarea făcută de Mirahorian la capitolul 56], iar nu "a nu vorbi", cum se crede azi. Alţii au inţeles că e vorba de abţinerea de la acţiuni voluntariste, constrângere, ordine politice şi trecerea la folosirea exemplului personal
2.11. Propoziţia 11 din capitolul 2 in variantele[WB][HSG][FY] 萬[万] 物 作 焉 而 不 辭[辞]。 (text in caractere chineze) wàn wù zuò/zuō/zuó yān ér bù cí 。 (text in pinyin tonuri) wan4 wu4 zuo4 yan1 er2 bu4 ci2 。(text pinyin cu numere pt tonuri) Wan Wu Tso Yan Erh Pu Tz'u (text in Wade-Giles) Wan Wou Tso Yen Eul Pou Ts'eu (text in EFEO) All things/beings[萬物] proceed but without control [不辭] Toate fiintele/lucrurile[萬物] apar acolo dar fără control (text tradus in lb. română)
2.11. 萬物作焉 而不辭。wàn wù zuò yān ér bù cí*. Toate lucrurile din lume apar fără a le controla [ sfântul acceptă apariţia şi curgerea lucrurilor, fără să le direcţioneze; fără ca sfântul să se simtă autor ] ; All things unfold there, yet not controlled by them! Alle Dinge entfalten sich darin, doch nicht von ihnen kontrolliert! Tous les êtres du monde surgissent sans qu'il en soit l'auteur. (Liou Kia-Hway 1967, 1969) Alors tous les êtres se mettent en mouvement, et il ne leur refuse rien. (Stanislas Julien,1842) Il laisse tous les êtres, devenir sans les contrecarrer(Léon Wieger, 1913 ), Multitudes d’êtres apparaissent Qu’il ne rejette pas( Ma Kou, 1984 ).
Nota: Toate propoziţiile de la 2.11 pâna la 2.16 au fost mutate de Duyvendak J. J.-L. (1953) la sfârşitul capitolului 51 / le reste du chapitre 2.6. + 2.7. , à partir de : « Elles produisent, mais ne s’approprient pas ; elles agissent, mais n’en tirent aucune assurance ; elles font croître, mais ne dirigent pas. Quand une oeuvre est accomplie, elles ne s’y arrêtent pas. Parce qu’elles ne s’y arrêtent pas, elles ne disparaissent pas.», à la fin du ch. LI où il est en partie répété. Voir les notes sur ce chapitre.
2.12. Propoziţia 12 din capitolul 2 in variantele[WB][HSG][FY] 生 而 不 有， (text in caractere chineze) shēng ér bù yǒu , (text in pinyin tonuri) sheng1 er2 bu4 you3 , (text pinyin cu numere pt tonuri) Sheng Erh Pu Yu (text in Wade-Giles) Cheng Eul Pou Yeou (text in EFEO) create but do not possess crează dar fără să posede (text tradus in lb. română)
2.12. 生而不有, shēng ér bù yǒu, El făptuieşte [le crează; le hrăneşte [ fără să le posede [ fără să caute fructele acţiunii; nu are preferinţe şi nu se ataşează; nu-şi însuşeste acţiunile şi fructele acestora ]; 8 They emerge, yet don't possess, Sie treten hervor, doch nicht besitzergreifend, Il produit sans s'approprier.
2.13. Propoziţia 13 din capitolul 2 in variantele[WB][HSG][FY] 為[为] 而 不 恃， (text in caractere chineze) wéi/wèi ér bù shì , (text in pinyin tonuri) wei2 er2 bu4 shi4, (text pinyin cu numere pt tonuri) Wei Erh Pu Shih (text in Wade-Giles) Wei Eul Pou Che (text in EFEO) act but without depending/ expecting a return, and acţionează dar fără să aştepte (text tradus in lb. română)
2.13. 為而不恃, wéi ér bù shì, El acţionează, dar nu aşteaptă [recompensa; nu depinde; nu cere; priveşte cu egală consideraţie] act, yet don't claim, wirken, doch nicht darauf pochend, Il agit sans rien attendre.
2.14. Propoziţia 14 din capitolul 2 in variantele[WB][HSG][FY] 功 成 而 弗 居。 (text in caractere chineze) gōng chéng ér fú jū 。 (text in pinyin tonuri) gong1 cheng2 er2 fu2 ju1 。 (text pinyin cu numere pt tonuri) Kung Ch'eng Erh Fu Chu (text in Wade-Giles) Kong Tch'eng Eul Fou Kiu (text in EFEO) work complete but do not atach (show preferences) lucrarea împlinită dar nu se ataşează (text tradus in lb. română)
2.14. 功成 而弗居。gōng chéng ér fú jū. Iar odată lucrarea sa împlinită, nu se ataşează de ea. [ ii dă drumul; nu se consideră autor; nu se laudă]. 9 their tasks are accomplished, yet they won't take any credit. Aufgaben vollenden sie, doch werden sie nichts beanspruchen. Son œuvre accomplie, il ne s'y attache pas.
2.15. Propoziţia 15 din capitolul 2 in variantele[WB][HSG][FY] 夫 唯 弗 居， (text in caractere chineze) fū wéi/wěi fú jū , (text in pinyin tonuri) fu2 wei2/wei3 fu2 ju1, (text pinyin cu numere pt tonuri) Fu Wei Fu Chu (text in Wade-Giles) Fou Wei Fou Kiu (text in EFEO) Only by (showing) not attachment (residence; preferences) doar fiindcă nu se ataşează (text tradus in lb. română)
2.15. 夫唯弗居, fū wéi fú jū, Tocmai fiindcă nu se ataşează [nu acumulează; nu-şi atribuie realizările; nu-şi însuşeşte meritele, ce decurg din faptele sale]; For only not piling up anything, Denn nur, da sie nichts anhäufen, Puisqu'il ne s'y attache pas,
2.16. Propoziţia 16 din capitolul 2 in variantele[WB][HSG][FY] 是 以 不 去。 (text in caractere chineze) shì yǐ bù qù 。 (text in pinyin tonuri) shi4 yi3 bu4 qu4 。(text pinyin cu numere pt tonuri) Shih I Pu Ch'u (text in Wade-Giles) Che Yi Pou K'iu (text in EFEO) therefore it will never go away De aceea nu va pleca niciodată (text tradus in lb. română)
2.16. 是以不去。shì yǐ bù qù. De aceea nu are nimic de pierdut [meritele nu-l părăsesc niciodată; opera sa dăinuie ]. therefore they have nothing to lose. daher haben sie nichts zu verlieren. son oeuvre ne passera pas
Notele de aici deplasate in Comentarii
3.2. Traducerea analogică (divergentă) / Analogic (divergent) Translation/La traduction analogique(divergente)/ Analogisch (divergent)Übersetzung/Traducción analógica (divergente) /Traduzione analogico (divergente)/the right brain/right-hemisphere is analogic, non- linear, creative, simultaneous and intuitive;
Titlu: Plasaţi-vă dincolo de contrarii in temelia comună a polilor opuşi. Păstraţi-vă imparţialitatea / Place you beyond duality on the common foundation of the opposites. Keep your impartiality.* [nu separaţi realitatea în contrarii - polii opuşi sunt două feţe complementare ale aceleaşi realităţi; vedeţi realitatea ca un întreg, iar nu împărţită in contrarii ] **
2.01. Sub Cer toată lumea ia frumosul drept frumos şi astfel [îşi are obârşia] şi urâtul; 1 2.02. [ Sub Cer] toată lumea percepe binele drept bine şi la fel [apare] ceea ce nu e bun [răul]; 2 2.03. Tot astfel You [ existenţa; prezenţa; plinul; a fi; a avea ] şi Wu [ nonexistenţa; absenţa; vidul; a nu fi; a nu avea] se crează mutual [ unul pe celălalt; se nasc îngemănate; simultan; afirmaţie indică ce faptul că autorul a conştientizat principiul generării reciproce 互根 Hù gēn] 2.04. Dificilul şi uşorul se trasformă reciproc unul in altul [相成 xiāng chéng: "unul se transformă in altul" este o referire la 转换/转化 zhuǎn huà: Principiul transformării reciproce]; 2.05. Lungul [ marele] şi scurtul [micul] se măsoară [se descriu; se definesc] unul din celălalt (mutual) 3
2.06. Înaltul [nobilul] şi josul [umilul] se apleacă unul spre celălalt [ trăim într-o realitate circulară; cel din urmă e cel dintâi] 2.07. Vocea (sunetul; vorbele) şi tăcerea (ecoul; semnificaţia) se armonizează reciproc. 7 2.08. Înainte (trecutul; faţa; începutul, calea ori mijlocul) şi după (viitorul, spatele; sfârşitul, scopul ori destinaţia ) se urmează reciproc (unul pe celălalt). 5
2.09. De aceea sfântul [înţeleptul] rezolvă prin Wu-Wei (無為) afacerile sale [Wei -Wu-Wei nu e nonacţiune, inacţiune ori pasivitate, ci acţiune fără reacţiune, ori acţiune nondualistă, paradoxală, care nu produce reacţiuni; unii au tradus prin indistincţie, imparţialitate, nondiscriminare; lipsă de părtinire; nondualitate; non-interferenţă; conştienţă în starea de martor imparţial ], 2.10. Şi practică instruirea prin Bu Yan (不言) [ tăcere sau instruire nonverbală; semnificaţia din trecut a lui Bu Yan (不言) era "fără a ordona"/ "fără a impune"/ "fără a comanda"; se apelează la Wu-Wei, un tip de acţiune paradoxală indicată in propoziţia anterioară 2.09, la care se face referire şi in capitolele 6 şi 7, adică se recurge la toate mijloacele de comunicare directă nonverbală, iar nu la tăcere ori inacţiune, cum apare in traducerea actuală eronată din capitolul 56 ]
2.11. Toate lucrurile din lume apar fără a le controla [ sfântul acceptă apariţia şi curgerea lucrurilor, fără să le direcţioneze; fără ca sfântul să se simtă autor ] ; 2.12. El făptuieşte [le crează; le hrăneşte] fără să le posede [ fără să caute fructele acţiunii ; nu are preferinţe şi nu se ataşează; nu-şi însuşeste acţiunile şi fructele acestora ]; 8 2.13. El acţionează, dar nu aşteaptă [recompense; aprecieri; priveşte totul cu egală consideraţie]
2.14. Iar odată lucrarea sa împlinită, nu se ataşează de ea. [ ii dă drumul; nu se consideră autor; nu se laudă]. 9 2.15. Tocmai fiindcă nu se ataşează [nu acumulează; nu-şi atribuie realizările; nu-şi însuşeşte meritele, ce decurg din faptele sale]; 2.16. De aceea nu are nimic de pierdut [meritele nu-l părăsesc niciodată; opera sa dăinuie ].
Notele de aici deplasate in Comentarii
3.3. Traducerea concisă
Titlu: Plasaţi-vă dincolo de contrarii in temelia comună a polilor opuşi. Păstraţi-vă imparţialitatea / Place you beyond duality on the common foundation of the opposites. Keep your impartiality. [nu separaţi realitatea în contrarii - polii opuşi sunt două feţe complementare ale aceleaşi realităţi; vedeţi realitatea ca un întreg, iar nu împărţită in contrarii ]
2.01. Atunci când in lume (de sub Cer) toţi oamenii definesc frumosul drept frumos, se naşte şi urâtul; /When in the world (under Heaven) all human beings are defining beauty as beauty, also the ugliness is born;/Quand dans le monde (sous le Ciel) tous les êtres humains définissent la beauté comme beauté, aussi la laideur est née ;
2.02. (Iar) când oamenii definesc binele drept bine, apare şi ceea ce nu e bun [răul] /And when all people are defining good as good, appear also what is not good [evil] / Et quand tous les gens définissent le bien comme bon, apparaissent aussi ce qui n'est pas bon [le mal]
2.03. Tot astfel, ceea ce are şi nu are caracteristici (You şi Wu) sunt create împreună/ Likewise, those that have and haven't characteristics (You and Wu) are created together/ De même, ceux qui ont et n'ont pas de caractéristiques (You et Wu) sont créés ensemble 2.04. Dificilul şi uşorul se trasformă unul in celălalt/ Difficult and easy are transforming into each other/ Difficile et facile se transforment l'un en l'autre 2.05. Lungul [marele] şi scurtul [micul] se definesc unul pe celălalt / Long [the big] and short [the little] are defining each other/ Long [le grand] et court [le petit] se définissent
2.06. Înaltul [nobilul] şi josul [umilul] se apleacă unul spre celălalt / High [the noble] and low [the humble] are inclining to one another/ Haut [le noble] et bas [l'humble] s'inclinent l'un vers l'autre 2.07. Vocea şi tăcerea se armonizează reciproc. / Voice and silence are harmonizing each other La voix et le silence s'harmonisent 2.08. Înainte (ce se află in spate; trecutul) şi după (ce e in faţa noastră; viitorul) se urmează reciproc. / Before (what is in our back; the past) and after ( in front of us; the future) are following each other./Avant (ce qui est dans notre dos, le passé) et après (devant nous, le futur) se suivent.
2.09. De aceea: fiinţele umane sfinte [înţelepte] rezolvă problemele prin acţiune fără reacţiune (Wei-Wu-Wei ) / Therefore: the saint [wise] human beings are solving problems using action without reaction (Wei-Wu-Wei ) / Donc: les saints (les sages) humains résolvent des problèmes en utilisant l'action sans réaction (Wei-Wu-Wei) 2.10. Şi ei practică instruirea nonverbală (Bu Yan )/ And they are practicing the nonverbal teaching (Bu Yan )./ Et ils pratiquent l'enseignement non verbal (Bu Yan).
2.11. Toate lucrurile din lume apar fără a le controla / All things in the world come into existence without controlling them / Toutes les choses dans le monde naissent sans les contrôler 2.12. Ei creaza fără să le posede / They are creating, without possessing them, / Ils créent, sans les posséder, 2.13. Ei acţionează, dar nu aşteaptă (recompense, aprecieri) / They are acting, but without waiting (rewards, appreciations)/ Ils agissent, mais sans attendre (récompenses, appréciations)
2.14. Iar odată lucrarea lor împlinită, nu se ataşează de ea. / Their work accomplished, They do not attach to it/ Leur travail accompli, ils ne s'y attachent pas 2.15. Fiindcă nu se ataşează de aceasta/ Because they doesn't attach to it / Parce qu'ils ne s'y attachent pas 2.16. De aceea fiinţele umane sfinte [înţelepte] nu au nimic de pierdut / Therefore the saint [wise] human beings have nothing to lose./ Par conséquent, les saints (les sages) n'ont rien à perdre.
4. Variante de traducere ale capitolului 2 in lb. romana, engleza, franceza, italiana, spaniola si germana /Translations versions in Romanian language, in English, French, Italian, Spanish & German / Versions de traduction dans langue roumaine, en anglais, français, espagnol, italien et en allemand / Versionen Übersetzungen in Rumänischer Sprache, in Englisch, Französisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Española, en Rumano, Inglés, Francés, Italiano y Alemán /Traduzione versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco
4.1. Comparare fraza cu fraza a diferitelor traduceri existente Acest capitol alcătuit din 16 propoziţii ce abordează 3 teme (A, B, C), a fost impărţit in 7 fraze :
2.1. Capitolul 2 Fraza 1 / Chapter 2 Phrase 1 Fraza 1 redă propoziţia 2.01 / Phrase 1 Sentence 2.01 2.2. Capitolul 2 Fraza 2 / Chapter 2 Phrase 2 Fraza 2 redă propoziţia 2.02 / Phrase 2 Sentence 2.02 2.3. Capitolul 2 Fraza 3 / Chapter 2 Phrase 3 Fraza 3 redă propoziţiile 2.03-2.05 /Phrase 3 Sentences 2.03-2.05 2.4. Capitolul 2 Fraza 4 / Chapter 2 Phrase 4 Fraza 4 redă propoziţiile 2.06-2.08/ Phrase 4 Sentences 2.06-2.08 2.5. Capitolul 2 Fraza 5 / Chapter 2 Phrase 5 Fraza 5 redă propoziţiile 2.09- 2.10/ Phrase 5 Sentences 2.9 -2.10 2.6. Capitolul 2 Fraza 6 / Chapter 2 Phrase 6 Fraza 6 redă propoziţiile 2.11- 2.13/ Phrase 6 Sentences 2.11-2.13 2.7. Capitolul 2 Fraza 7 / Chapter 2 Phrase 7 Fraza 7 redă propoziţiile 2.14-2.16/ Phrase 7 Sentences 2.14-2.16
4.1. Comparare fraza cu fraza a diferitelor traduceri vedeţi in Bibliografie prescurtările utilizate pentru autori /See in Bibliography the abreviation for the authors/
1.1. Capitolul 2 Fraza 1 ( propozitia1) /Chapter 2 Sentence 1 Fraza 1 redă propoziţia 2.01 / Phrase 7 Sentence 2.01
A. [Propoziţia 2.01:
2.01. 天下皆知美之為[为] 美, 斯惡已；tiān xià jiē zhī měi zhī wéi měi, sī ě/è/wù yǐ ; (text in caractere chineze + transliterat in pinyin) Sous le ciel - Tous - Réaliser - Beau - [liaison] - Signifier - Beau, Cela - Mal – Ainsi cer sub toţi ştiu frumos a lua ca şi frumos, astfel urât la fel (text tradus in lb. română) Sub Cer (天下 tiān xià ; aici jos) toată lumea ia frumosul drept frumos şi astfel şi [îşi are obârşia] urâtul [ definirea frumosului sau a unei referinţe/ierarhii estetice crează simultan şi apariţia contrariului său (urâtul); concepţia comandă percepţia]; ¹ in the world all the people know the beautiful in its effect as beauty –then [arises the recognition of ugliness], as well; auf der Welt jeder weiß von des Schönen Wirkung als Schönheit –dann vom Hässlichen wohl auch; dans le monde tous savent que la beauté comme belle. Voila ce qui fait sa laideur.
Mirahorian, 1992: ( vedeti traducerea de mai sus si notele din comentariu).
Ram , 1932 : Toti oamenii, sub Cer, cunosc Frumosul ca Frumos; iata obarsia uratului. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Toţi oamenii, sub cer, cunosc frumosul ca frumos, iată obârşia urâtului. Ian Hin-Shun, 1953 /Ян Хин-Шун: Cind toti oamenii vor afla ca frumosul este frumos, va aparea si ceea ce este urit./ Когда люди узнают, что красивое является красивым, появляется и безобразное. /When people find out that the beautiful is beautiful, the ugly appears. Luca Dinu, 1993: Cînd tot Subcerescul 1 ştie că ce e frumos e frumos se iveşte şi urîtul, ( vedeti notele in comentariu). Lupeanu Mira, 1997: cand lumea toata va intelege de ce frumosul e frumos, se va afla si ce-i uratul.1 Şerban Toader, 1999: Pe Pământ toţi ştiu că frumosul este frumos, astfel devine el urât! Sarbatoare Octavian, 2000/2002: Când frumosul este cunoscut ca frumos, Atunci este cunoscut si urâtul ca urât./ The beautiful is known as beautiful, Because we know what ugly is. Su Yan, 2009: Cand toti oamenii vor afla ca frumosul este frumos, va aparea si uratul ( vedeti notele in comentariu).
Abbott Carl, 2012: All under heaven realizing beauty as beauty, wickedness already. Addiss & Lombardo, 1993: Recognize beauty and ugliness is born. Allchin D, 2002: Beauty as beauty? Only with ugliness. Ames Roger T. and Hall David L., 2003: Under heaven all can see beauty as beauty only because there is ugliness. Andreini Attilio, 2004: al mondo tutti sanno che il bello è bello e perciò conoscono anche il brutto Auke Schade, 2016 - If everyone in the world recognises beauty as beautiful, then there is already ugliness. Bahm Archie J., 1958: It is because we single out something and treat it as distinct from other things that we get the idea of its opposite. Beauty, for example, once distinguished, suggests its opposite, ugliness. Balfour, Frederic Henry, 1884: The Beautiful being once recognised as such by the world, the Repulsive appears [as its converse]. Beck Sanderson, 1996: When the people of the world all know beauty as beauty, there arises the recognition of ugliness. Blackney Raymond B., 1955: Since the world points up beauty as such, There is ugliness too. Bullen David (2003-2006): Beauty doesn’t exist; Ugliness doesn’t exist: except through the other. Bynner Witter, 1944: People through finding something beautiful Think something else unbeautiful, Byrn Tormod, K.,1997: When people see things as beautiful, ugliness is created. Chan Wing-Tsit, 1963: When all the people of the world know beauty as beauty, There arises the recognition of ugliness. Chang Chung-Yuan, 1975: When beauty is universally affirmed as beauty, therein is ugliness. Clatfelter, 2000 Where beautiful and ugly /Do not stand in opposition Where life and death or yes and no / Do not make a contradiction Chen Chao-Hsiu, 2004: The whole world can see the beautiful as the beautiful only because of the ugly. Chen E.M., 1989: When all under heaven know beauty (mei) as beauty, There is then ugliness(o); Cheng Lin, 1949: As soon as the world regards some thing as beautiful, forthwith also appears ugliness.. Cheng Hong David, 2000: When the world knows what beauty is, then there is ugliness;. Chohan Chou-Wing, 2002: When the world understands that beauty is beautiful ugliness will exist. Cleary Thomas, 1991: When everyone knows beauty is beauty, this is bad. Conche, Marcel, 2003: 1. Tous sous le Ciel reconnaissent le beau comme beau; ainsi est admis le laid. Correa Nina (2005, 2007): When everyone in the world knows that beauty is exemplified by beautiful actions, what is seen as ugliness will end. Crispin Starwell- Beauty originates in ugliness, Cronk George,1999: No beauty without ugliness. Crowley, Aleister (1918, 1923): All men know beauty and ugliness are correlative, Delune- Le monde discerne la beauté, et, par là le laid se révèle Derek Lin (2006): When the world knows beauty as beauty, ugliness arises DN- Todo el mundo toma lo bello por bello, y eso es porque conocen qué es lo feo. Duyvendak J. J.-L. (1953): Tous dans le monde reconnaissent le beau comme beau ; ainsi est admis le laid../ Everybody in the world recognizes beauty as beauty, and thus ugliness (is known). Eichi Shimomisse, 1998 - "Therefore, Lao Tzu states, In heaven and earth, Beauty is attached as beauty by merely discerning it from ugliness. Evola Julius, 1923 - La coscienza umana, ponendo il bello, creò necessariamente insieme ad esso il brutto:/ 1959 - Per tutti sotto questo cielo, concepito il bello Nasce(come correlativo) il brutto Ganson C.: pseudonym for MacHovec, Frank J., 1962 Gia-Fu Feng & Jane English, 1972: Under heaven all can see beauty as beauty only because there is ugliness. Goddard Dwight & Henri Borel, 1919: When every one recognizes beauty to be only a masquerade, then it is simply ugliness. Gorn-Old Walter, 1904 : When the world speaks of beauty as being beautiful, ugliness is at once defined. Hansen Chad, 2004: That the social world knows to deem the beautiful as 'beautiful' simply creates the 'ugly'. Hatcher Bradford, 2005 : a All under heaven know the beauty of things as beauty b So ugliness is already there Haven- Tous sous le Ciel, connaissant le beau comme le beau: voici le laid !/ Haven modificat- Comprenant le beau, le laid apparaît. Headless -see: Clatfelter Jim Heider John, 1985: All behaviour consists of opposites or polarities. If I do anything more and more, over and over, its polarity will appear. For example, striving to be beautiful makes a person ugly, Henricks, Robert G., 2000 Translation (Guodian, 1993) : Henricks, Robert G., 1989 (Translation Mawang Dui ) : 1. When everyone in the world knows the beautiful as beautiful, ugliness comes into being; Heysinger I.W., 1903: When beauty is known as beautiful, lo! ugliness is there, Hilmar Klaus: 02.01 When worldwide {= "Heaven / under"} everybody is_aware_of {knows} (the) beauty/'s [its] acting_as beauty, then [they are aware of] of ugliness, too; Wenn auf der Welt {= "Himmel / unter"} alle (er-)_kennen (des) Schön/en [dessen] Wirkung_als Schönheit, dann [erkennen sie] Hässlichkeit auch; Hinton David, 2000: All beneath heaven knows beauty is beauty only because there's ugliness, Hogan Ron, 2002- If something looks beautiful to you, something else must be ugly. Ho Lok Sang, 2002: People under heaven see beauty in what they call “beauty.” That way they know of the “ugly.” Hond Bram den, 2003: When everyone in the world can see beauty as beauty Than ugliness comes into being. Huang Chichung, 2003: When all under heaven know beauty as beauty, There is ugliness; Huang Tao, Edward Brennan, 2005: In the world, Everyone recognizes beauty as beauty, Since the ugly is also there. Hwang Shi Fu, 1987: When the people in the world gain a knowledge of that which is beautiful, they will also gain a knowledge of that which is ugly. Intoppa, Francesco, 2000: al mondo tutti sanno che il bello è bello e perciò conoscono anche il brutto Jiyu Ren (1985,1993): When all the people in the world know the beautiful as beauty, There appears ugliness; Johnston Charles, 1921 - When all men have learned the beauty of righteousness, the ugliness of sin is understood. Jonathan Star, 2001; Everyone recognizes beauty only because of ugliness Keping Wang , 2008: When the people of the world know the beautiful as beauty There arises the recognition of the ugly Kim Ha Poong, 2003: All under Heaven recognize beautiful as beautiful, But this is none other than ugly. Kimura Yasuhiko Genku, 2004: When the world recognizes beauty as beauty, ugliness arises. Kiyoashi : pseudonym for Mitchell, Stephen Kline A. S., 2003: The world knows beauty as beauty, So there is then ugliness. Kunesh Tom : Everyone knows what god is --that is how we know what is not god. Kwok Man-Ho , Palmer, Ramsay, 1993: Beauty and mercy are only recognized by people Because they know the opposite, which is ugly and mean. LaFargue Michael, 1992: When everyone in the world recognizes the elegant as elegant ... then ugliness has just appeared. Larose Ray, 2000: Walk through a garden. Do you see beautiful flowers? If they are beautiful to the eye and nose, then you must also label what is ugly Larre (Père Claude Larre): Sous le Ciel Chacun prétend savoir comment le Beau est beau Et voici venir le Laid Lau, D.C., 1963: The whole world recognizes the beautiful as the beautiful, yet this is only the ugly; Lauer Conradin Von (1990): Le monde discerne la beauté, et, par là le laid se révèle. Leary, Timothy, 1965: vedeti: Timothy Leary, 1965 Legge : All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; Li David H., (2001): For [people in] the world to know [only] beauty and what is beautiful is ugly; Lindauer In the world each knows how beauty acts Where there is beauty ugliness begins Lin Paul J., 1977: When all in the world recognize beauty as beauty, it is ugliness. Liou Kia-hwai, 1967: Tout le monde sait que la beauté est belle. Voilà ce qui fait sa laideur./ (1969): Tout le monde tient le beau pour le beau, C'est en cela que réside sa laideur./ Ludd Ned (1999-2001): When we recognize beauty, we find ugliness; Lynn Richard John, 1999: Once all under Heaven knew beauty as "beauty"; at that moment "ugliness" was already there. Mabry When people see beauty as beautiful, They recognize other things as ugly. MacHovec, Frank J., 1962 (pseudonym: Ganson C.): Whenever the most beautiful is perceived, ugliness arises, the least beautiful. Mackay Rory B. , 2014 : When people see some things as beautiful, ugliness is created. Mair Victor H.,1990: When all under heaven know beauty as beauty, already there is ugliness; Ma Kou (1984): Dans le monde chacun décide du beau Et cela devient laid. Maclagan P. J. (1898-99): Matgioï (Albert de Pouvourville), 1894: Les êtres de l'univers connaissent le bien; ils désirent faire le bien. Au temps fixé pour le bien, voici le mal. Maurer Herrymon, 1985: When all beneath heaven know beauty as beauty, There is not beauty. McCarroll Tolbert, 1982: All under heaven see beauty as beauty only because they also see ugliness. McDonald J. H., 1996: When the people of the world see beauty as beauty, the notion of ugliness pops up along with that McIntyre, Stephen, 2009: James Legge translation via Stephen R. McIntyre Mears Isabella, 1916: All men know the existence of beauty, Beauty, cleft asunder, is ugliness. Medhurst, Spurgeon C., 1905: When everyone in the world became conscious of the beauty of the beautiful it turned to evil; Merel Peter, 1995: When beauty is abstracted Then ugliness has been implied; Mitchell, Stephen, 1988 (pseudonym Kiyoashi ): When people see some things as beautiful, other things become ugly./ Stephen Mitchell traduction Benoit Labayle (2008) : Muller Charles, 1997: All in the world recognize the beautiful as beautiful. Herein lies ugliness. Ni Hua-Ching, 1979: As soon as the world regards something as beautiful, ugliness simultaneously becomes apparent. Nyssen Olivier : Sous le ciel, ils savent tous ce qui est joli et ils agissent de façon charmante. C'est probablement mauvais. Old - vedeti /see: Gorn-Old, Walter, 1904 Org Lee Sun Chen, 2000: In our world: When there was a consensus on what should be judged as beautiful, a convention on what should be disliked [as ugly] was reciprocally brought in [inadvertently]. Ould Herman, 1946- Because the world recognized beauty as beauty, ugliness is known to be ugly. Parinetto Luciano, 1995: Sotto il cielo tutti sanno che il bello è bello, di quì il brutto, Partrick E. Moran- Everyone in the world knows the beautiful to be beautiful. Thus there is ugliness. Pierre Leyris si Houang Kia-Tcheng, 1949: Quand chacun tient le beau pour beau vient la laideur Pouvourville: vedeti: Matgioï Qixuan Liu, 2002: We know beauty because there is ugliness. Red Pine All the world knows beauty but if that becomes beautiful this becomes ugly Rivenrock- It is the world of man that defines ugly by comparing it with that which man calls beautiful. Roberts Moss, 2001: In every fair the world considers fair There’s foul; Rosenthal Stan, 1984: We cannot know the Tao itself, nor see its qualities direct, but only see by differentiation, that which it manifests. Thus, that which is seen as beautiful is beautiful compared with that which is seen as lacking beauty; Schmidt, K.O., 1975: The whole world knows: when beauty tries to be beautiful it changes into ugliness by that very fact. Stanislas Julien, 1842: Dans le monde, lorsque tous les hommes ont su apprécier la beauté (morale), alors la laideur (du vice) a paru.. Stenudd Stefan, 2011: When everyone in the world sees beauty, Then ugly exists. Sumitomo, O. 1945: -Wenn all auf Erden das Schöne als schön erkennen, erkennen sie auch das Häßliche. Suzuki D.T. & Paul Carus, 1913: Everywhere it is obvious that if beauty makes a display of beauty, it is sheer ugliness. Ta-Kao Ch’u, 1904 : When all in the world understand beauty to be beautiful, then ugliness exists. Tam C. Gibbs, 1981- If everyone understands the beautiful as beauty, there must be ugliness. Tan Han Hiong, 2003: When everyone knows what beauty is, There must also be ugliness. Taplow, Alan B., 1982: Beauty becomes recognized as beauty, As its difference from ugliness is seen. Timothy Leary, 1965- When the harmony is lost, Then come the clever discussions and "Wise men" appear, When the unity is lost; Then come "friends", When the session is plunged into disorder; Then there are "doctors" Tran Cong Tien, 2001): When the entire world recognizes beauty as beauty, there is ugliness. Trottier, J. L. A., 1994: When all the world recognizes beauty as beauty, this in itself is ugliness, (for it lacks a seeing of the Truth.) (When all of humankind abstracts beauty there is no beauty). Ursula K. Le Guin,1997 - Everybody on earth knowing that beauty is beautiful makes ugliness. Vladimir - Quand les gens connaissent ce qu’est la beauté, ils com‐ prennent également ce qui est laid. Waley Arthur, 1934: It is because every one under Heaven recognizes beauty as beauty, that the idea of ugliness exists. Walker, Brian Browne, 1996- When people find one thing beautiful, another consequently becomes ugly. Wang Wayne L., 2004: Under heaven all know beauty as beauty, because we perceive ugliness Watts, Alan Wayism When people define things as beautiful other things become ugly. Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): Under heaven all can see beauty as beauty only because there is ugliness. Wei Henry,1982- When all the world knows beauty as beauty, Then ugliness comes into being; Wieger Léon (1913) - English by Derek Bryce(1999): Everyone has the idea of beauty, and from that by opposition that of not beautiful (ugly). /Wieger Léon (1913): Tout le monde a la notion du beau, et par elle (par opposition) celle du pas beau (du laid). / Wilhelm Richard (1911): Wenn auf Erden alle das Schöne als schön erkennen, so ist dadurch schon das Häßliche gesetzt../ Richard Wilhelm / Étienne Perrot : Quand chacun sur terre tient le beau pour beau, cela implique d'emblée la laideur./ Si todos reconocen lo bello como tal, reconocen a la vez lo feo. Wilhelm Richard (1911) redat de H. G. Oswald, 1985: As soon as beauty is known by the world as beautiful, it becomes ugly. Wing R.L (1986): When all the world knows beauty as beauty, There is ugliness. World Only when one distinguishes beauty does one create ugliness . Wrigley Ted -Recognize beauty in the world and other things become ugly Wu John C. H. (1939): When all the world recognizes beauty as beauty, this in itself is ugliness. Wu Yi (1989): When all in the world know beauty as beauty, then ugliness already has arisen. Yang Xiaolin (2002): Everyone knows that beauty is good, but ugliness exists as well.. Yutang Lin(1948,1955) : When the people of the Earth all know beauty as beauty, There arises (the recognition of) ugliness. Zhang Z. Thomas (2004): People know what beauty is, because there is ugliness; Zhengkun Gu (2007): The whole world knows the beautiful as beautiful Only because of the existence of the ugly; Zi-chang Tang (1969): When the whole world recognizes that beauty is beautiful, It may be not beautiful at all.
2.2. Capitolul 2 Fraza 2 ( propozitia 2.02) / Chapter 2 Phrase 2 Fraza 2 redă propoziţia 2.02 / Phrase 2 Sentence 2.02
2.02. Propoziţia 2 din capitolul 2 in variantele[WB] [HSG] [FY] [天下] 皆知善之為[为] 善, 斯不善已。[tiān xià] jiē zhī shàn zhī wéi shàn, sī bù shàn yǐ 。(text in caractere chineze + transliterat in pinyin) toţi ştiu binele a lua ca şi bun, astfel nu bun la fel (text tradus in lb. română)
[sub Cer 天下 tiān xià] toată lumea percepe binele drept bine şi la fel [apare] astfel şi ceea ce nu e bun (răul) [definirea binelui sau a unei referinţe/ierarhii morale aduce după sine şi apariţia contrariului binelui; concepţia comandă percepţia]; ² everybody knows the good in its effect as goodness –then the not good[evil], as well. jeder weiß von des Guten Wirkung als Güte –dann vom Bösen wohl auch. Tout le monde sait que le bien est bien. Voila ce qui fait son imperfection. Mirahorian, 1992: ( vedeti traducerea de mai sus si notele din comentariu).
Ram , 1932 : Toti oamenii cunosc Binele ca Bine; iata obarsia raului. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Toţi oamenii cunosc binele ca bine, iată obârşia Răului. Ian Hin-Shun, 1953 /Ян Хин-Шун: Cind [toti] vor afla ca binele este bine, va aparea raul./ Когда [все] узнают, что добро является добром, возникает и зло./ When [everyone] learns that good is good, evil also arises. Luca Dinu, 1993: iar cînd fiecare ştie că ce e bine e bine se iveşte şi răul. ( vedeti notele in comentariu). Lupeanu Mira, 1997: cand lumea toata va cunoaste de ce e bine binele se va afla si ce este raul Şerban Toader, 1999: Toţi ştiu că bunul este bun: iată cum devine el potrivnicul său! Sarbatoare Octavian, 2000/2002: Când binele este cunoscut ca bine, Atunci si raul este cunoscut ca rau./ The good is known as good, Because we know what bad is. Su Yan, 2009: Cand toti vor afla ca binele este bine, va aparea si raul ( vedeti notele in comentariu).
Abbott Carl (2012): All realizing goodness as goodness, no goodness already. Addiss & Lombardo,1993: Recognize good and evil is born. Allchin D, 2002: Goodness as goodness? Only with villainy. Ames Roger T. and Hall David L. (2003): All can know good as good only because there is evil. Andreini Attilio (2004): tutti riconoscono il bene come bene e in questo modo si ammette il non bene Auke Schade, 2016 - If everyone recognizes good as goodness, then there is already badness. Bahm Archie J. (1958): And goodness, when we think of it, is naturally opposed to badness Balfour, Frederic Henry (1884): Goodness being once recognised as such, Evil appears in like manner. Beck Sanderson, 1996: When they all know the good as good, there arises the recognition of bad. Blackney Raymond B., 1955: If goodness is taken as goodness, Wickedness enters as well. Bullen David, 2003-2006: Good doesn’t exist; bad does’t exist: except through the other. Bynner Witter, 1944: Through finding one man fit Judge another unfit. Byrn Tormod, K.,1997: When people see things as good, evil is created. Chan Wing-Tsit (1963): When they all know the good as good, There arises the recognition of evil. Chang Chung-Yuan (1975): When goodness is universally affirmed as goodness, therein is evil. Clatfelter, 2000 Where beautiful and ugly Do not stand in opposition Where life and death or yes and no Do not make a contradiction Chen Chao-Hsiu (2004): The whole world can recognize the good as the good only because of the bad. Chen Ellen M. (1989): When all know the good (shan) good, There is then the not good (pu shan). Cheng Lin (1949): As soon as the world regards some deed as good, forthwith also appears evil. Cheng Hong David, (2000): When the world knows what good is, then there is evil. Chohan Chou-Wing (2002): When the world understands that goodness is good, evil will exist. Chou Ping and Tony Barnstone: Cleary, Thomas (1991): When everyone knows good is good, this is not good. Conche, Marcel, 2003: Tous sous le Ciel reconnaissent le bon comme bon; ainsi est admis le non-bon. Correa Nina (2005, 2007): When everyone knows how pleasant it can be, they will no longer be cruel. Crispin Starwell- virtue (originates) in vice. Cronk George (1999): No good without evil. Crowley, Aleister (1923): as are skill and clumsiness; one implies and suggests the other. Delune- Le monde reconnaît le bien, et, par là le mal se révèle. Derek Lin (2006): When it knows good as good, evil arises DN- Todo el mundo toma el bien por el bien, y eso es porque conocen qué es el mal. Duyvendak J. J.-L. (1953): Tous reconnaissent le bien comme bien ; ainsi est admis le non- bien./ Everybody recognizes the good as good, and thus what is not good (is known). Eichi Shimomisse, 1998 - Good is willed as good by merely distinguishing it from the evil. Evola Julius, 1923 -definendo il bene, dette in uno necessariamente realtà anche al male..(4)/ 1959- Fissato il bene Prende forma il non-bene. Ganson C.: pseudonym for MacHovec, Frank J., 1962 Gia-Fu Feng & Jane English, 1972: All can know good as good only because there is evil. Goddard Dwight and Henri Borel(1919): In the same way goodness, if it is not sincere, is not goodness. Gorn-Old Walter,1904: When goodness is seen to be good, evil is at once apparent. Hansen Chad: 2004: That the social world knows to deem worth as 'worthy' simply creates 'worthlessness.'. 2013: Hatcher Bradford (2005): c All know the good of things as the good d So the not-good is already there Haven- Tous connaissant le bien comme le bien: voici le mal !/ Haven modificat- Comprenant le bien, le mal apparaît. Headless -see: Clatfelter Jim Heider, John ( 1985): and trying too hard to be kind is a form of selfishness. Henricks, Robert G., 2000 Translation Guodian) : NU EXISTA Henricks, Robert G., 1989 (Translation Mawang Dui ) : 2. When everyone knows the good, then the not good comes to be. Heysinger I.W., 1903: When good is known as good, then bad and good together go, Hilmar Klaus: 02.02 everybody is_aware_of {knows} (the) good/'s [its] acting_as goodness, then [they are aware of] of (the) not-good, too./ wenn alle (er-)_kennen (des) Gut/en [dessen] Wirkung_als Güte, dann [erkennen sie] Un/gutes auch. Hinton David (2000): and knows good is good only because there's evil. Hogan Ron, 2002- If something seems good, something else must seem bad. Ho Lok Sang, 2002: Similarly people see good in what they call “good,” That way they know of the “bad.” Hond Bram den (2003): When everyone knows good as good Than evil comes into being. Huang Chichung (2003): When all know goodness, There is evil. Huang Tao (2005): Everyone recognizes goodness as goodness, Since evil is also there. Hwang Shi Fu(1987): When they gain a knowledge of that which belongs to the realm of the good, they will also gain a knowledge of that which belongs to the realm of the bad. Intoppa, Francesco (2000): tutti riconoscono il bene come bene e in questo modo si ammette il non bene Jiyu Ren, 1985: When they know goodness as good, There appears evil. Johnston Charles -When all men recognize goodness, then evil is understood. Jonathan Star, 2000 - Everyone recognizes virtue only because of sin Keping Wang (2008): When they know the good as good There arises the recognition of the evil Kim Ha Poong (2003): Everyone recognizes good as good, But this is none other than bad.. Kimura Yasuhiko Genku (2004): When the world recognizes good as good, evil arises. Kiyoashi : pseudonym for Mitchell, Stephen Kline A. S. , 2003: The world knows good as good, So there is then the bad. Kunesh Tom : Everyone knows what good is --that is how we know what is not good. Kwok Man-Ho , Palmer, Ramsay, (1993): If the people think they know goodness Then all they really know is what evil is like! LaFargue Michael (1992): When all recognize goodness as good ... then the not-good has just appeared. Larose Ray , 2000: Describe a neighbor as a good person and another person becomes bad. Larre (Père Claude Larre): Sous le Ciel Chacun prétend savoir comment le Bon est bon Et voici venir le Mauvais Lau, D.C. (1963): the whole world recognizes the good as the good, yet this is only the bad. Lauer Conradin Von (1990): Le monde reconnaît le bien et, par là le mal se révèle. Legge : they all know the skill of the skillful, and in doing this they have (the idea of) what the want of skill is. Li David H. : (2001): to know [only] goodness and what is good is not good. Lindauer Each knows how to value Where there is value lack of value begins. Lin Paul J.: (1977): When they recognize good as good, it is not good. Liou Kia-hwai: (1967): Tout le monde sait que le bien est bien. Voilà ce qui fait son imperfection. (1969): Tout le monde tient le bien pour le bien, C'est en cela que réside son mal. Ludd Ned (1999-2001): when we recognize good, we find evil. Lynn Richard John (1999): Once all knew goodness as "goodness"; at that moment "not good" was already there. Mabry When people see goodness as good, They recognize other things as being bad. MacHovec, Frank J., 1962 (pseudonym: Ganson C.): Whenever good is perceived, evil exists, its natural opposite. Mackay Rory B. (2014): When people see some things as good, evil is created. Mair Victor H. (1990): When everyone knows goodness, this accounts for badness. Ma Kou (1984): Par le monde chacun décide du bien Et cela devient mal. Maclagan P. J. (1898-99): Matgioï (Albert de Pouvourville) 1894: Les êtres connaissent le probe; ils désirent être probes. Alors voici l'improbe. Maurer Herrymon, 1985: When all know good as good, There is not good. McCarroll Tolbert : (1982): All announce that good is good only because they also denounce what is bad. McDonald J. H. (1996): And equally if every one recognize virtue as virtue, if they all know the good as good, the recognition of adjacent evil is wont to rise./ McIntyre, Stephen , (2009): James Legge translation via Stephen R. McIntyre Mears Isabella (1916): All men know the existence of Love. Love, cleft asunder, is hatred. Medhurst, Spurgeon C.,1905: (1905): They became conscious of the goodness of the good and ceased to be good. Merel Peter (1995): When good is abstracted Then evil has been implied. Mitchell , Stephen (1988) (pseudonym Kiyoashi ): When people see some things as good, other things become bad/ Stephen Mitchell traduction Benoit Labayle (2008) : Muller Charles (1997): All recognize the good as good. Herein lies evil. Ni Hua-Ching (1979): As soon as the world regards something as good, evil simultaneously becomes apparent. Nyssen Olivier : Ils connaissent tous la bonté et pratiquent la bonté. Ce n'est probablement pas de la bonté. Old - vedeti /see: Gorn-Old, Walter, 1904 Org Lee Sun Chen (2000): When there was an agreement on what should be deemed good, an agreement on what was evil (not good) was correspondingly decided upon. Ould, Herman, 1946 - Everyone knows goodness to be goodness, and to know this is to know what is not good. Parinetto Luciano(1995): sanno che il bene è bene, di quì il male. Partrick E. Moran- They all know good to be good. Thus there is evil. Pierre Leyris si Houang Kia-Tcheng (1949): Quand chacun tient le bon pour bon viennent les maux Pouvourville: vedeti: Matgioï Qixuan Liu (2002): We know goodness because there are evils.. Red Pine all the word knows good but if that becomes good this becomes bad Rivenrock- Skillful is considered such by comparison to that which is called 'without skill'. Roberts Moss (2001): In every good the world considers good There’s ill. Rosenthal Stan: (1984): an action considered skilled is so considered in comparison with another, which seems unskilled. Schmidt K. O., 1975: Schmidt, K.O., 1975- The whole world knows: when kindness tries to appear kind it changes into unkindness by that very fact. Stanislas Julien (1842): Lorsque tous les hommes ont su apprécier le bien, alors le mal a paru. Stenudd Stefan (2011): When everyone sees good, Then bad exists. Sumitomo, O. 1945: Wenn alle auf Erden das Gute als gut erkennen, erkennen sie auch das Böse. Suzuki D.T. & Paul Carus, 1913: It is obvious that if goodness makes a display of goodness, it is sheer badness. Ta-Kao Ch’u (1904) : When all understand goodness to be good, then evil exists. Tam C. Gibbs, 1981- If everyone understands goodness as good, there must be not good. Tan Han Hiong: (2003): When everybody knows what goodness is, Then evil must also exist. Taplow, Alan B., 1982: Likewise, Goodness and love become recognized, As their difference from evil and hatred is felt. Tran Cong Tien : (2001): When the entire world recognizes good as good, there is evil. Trottier, J. L. A., 1994: When all the world recognizes good as good, this in itself is destruction., (for it lacks a seeing of the Truth.) (What is good in one circumstance is bad in another). Ursula K. Le Guin,1997- Everybody knowing that goodness is good makes wickedness. Vladimir - Quand ils apprennent ce qui est bon, ils réalisent également ce qui est mauvais. Waley Arthur (1934): And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of wickedness. Walker, Brian Browne, 1996- When one man is held up as good, another is judged deficient. Wang Wayne L., 2004: All know kindness, because we percieve unkindness Wayism When people define certain things as good, other things become bad. Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): All can know good as good only because there is evil. Wei Henry,1982- When all the world knows goodness as goodness, Then evil comes into being. Wieger Léon (1913) - English by Derek Bryce(1999): All men have the idea of good, and from that by contrast that of not good (bad). / Wieger Léon (1913): Tous les hommes ont la notion du bon, et par elle (par contraste) celle du pas bon (du mauvais). / Wilhelm Richard (1911): Wenn auf Erden alle das Gute als gut erkennen, so ist dadurch schon das Nichtgute gesetzt. / Richard Wilhelm / Étienne Perrot : Quand chacun sur terre tient le bien pour bien, cela implique d'emblée le mal. / Si como tal reconocen lo bueno, reconocen a la vez lo que no es bueno. Wilhelm Richard (1911) redat de H. G. Oswald, 1985: As soon as virtue is being known as something good, it becomes evil. Wing R.L (1986): When they know good as good, Then there is evil. World Only when one distinguishes good does one create evil. Wrigley Ted - Wrigley Ted -Recognize goodness and other things become evil Wu John C. H. (1939): When all the world recognizes good as good, this in itself is evil. Wu Yi (1989): When all know good as good, then bad already has arisen. Yang Xiaolin (2002): Everyone knows that kindness is good, but unkindness exists as well. Yutang Lin (1948,1955) : When the people of the Earth all know the good as good, There arises (the recognition of) evil. Zhang Z. Thomas (2004): People know what good is, because there is bad. Zhengkun Gu (2007): The whole world knows the good as good Only because of the existence of the bad. Zi-chang Tang (1969): When the whole world recognizes that goodness is good, It may not be good at all.
2.3. Capitolul 2 Fraza 3 / Chapter 2 Phrase 3 Fraza 3 redă propoziţiile 2.03-2.05 /Phrase 3 Sentences 2.03-2.05
B. Subiect: Propoziţiile 2.03-08 se referă la principiul generării mutuale, care ne ţine prizonieri in cercul vicios al realităţii secunde (şi al vederii dualiste). Complementaritatea contrariilor / Complementarity/ Complémentarité/ Gegenseitige Ergänzung
2.03. Propoziţia 2 din capitolul 2 in variantele[WB][HSG][FY] 故 有無[无] 相 生，gù yǒu wú xiāng shēng, (text in caractere chineze + transliterat in pinyin) astfel a avea a nu avea reciproc generează (text tradus in limba română) Tot astfel You [ existenţa; prezenţa; plinul; a fi; a avea ] şi Wu [ nonexistenţa; absenţa; vidul; a nu fi; a nu avea ] se crează mutual [ unul pe celălalt; se nasc îngemănate; simultan; afirmaţie indică ce faptul că autorul a conştientizat principiul generării reciproce 互根 Hù gēn] That's why ...being and non-being mutually create [each other], Weshalb ...Sein und Nichts sich wechselseitig erzeugen, Ainsi, l'être et le non-être (le néant) s'engendrent l'un l'autre.
2.04. Propoziţia 4 din capitolul 2 in variantele [WB] [HSG] [FY] 難 [难] 易相成， nán yì xiāng chéng (text in caractere chineze + transliterat in pinyin) dificil uşor reciproc transformă (text tradus in limba română) Dificilul şi uşorul se trasformă reciproc unul in altul [相成 xiāng chéng: "unul se transformă in altul" este o referire la 转换/转化 zhuǎn huà: Principiul transformării reciproce]; difficult and easy turns into one another [相成 xiāng chéng: "one turns into another" it is a reference to 转换[转化] zhuǎn huà: The Principle of Mutual transformation between one another], Le difficile et le facile se transforme l'un dans l'autre [une référence à 转换 [转化] zhuǎn Hua: le principe de transformation mutuelle] die schwierige und einfach biegteinen in die andere Difficile e facile si trasforma l'una nell'altra Lo difícil y lo fácil mutuamente se convierten.
2.05. Propoziţia 5 din capitolul 2 in variantele[WB][HSG][FY] 長短相形, cháng duǎn xiāng xíng (text in caractere chineze + transliterat in pinyin) Lung scurt reciproc se descriu/măsoară (text tradus in lb. română) Lungul [ marele] şi scurtul [ micul] se măsoară unul din celălalt [se descriu/ se definesc mutual] 3 Long and short mutually generate/measure [each other], Länge und Kürze sich gegenseitig ermessen, Long et court se définissent l’un l’autre. Lungo e corto si definiscono l’uno con l’altro/ si compimento/ si danno misura fra loro Lo largo y lo corto mutuamente se perfilan/ se forman.
Mirahorian, 1992: ( vedeti traducerea de mai sus si notele din comentariu). Ram , 1932 : Astfel, fiecare lucru si opusul sau se nasc ingemanati. Greul si usorul se formeaza unul pe altul. Cel lung determina pe cel scurt. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Astfel, fiecare lucru şi opusul său se nasc îngemănate, greul şi uşorul se nasc unul pe altul. Cel lung determină pe cel scurt. Ian Hin-Shun, 1953 /Ян Хин-Шун: De aceea, fiinta si nefiinta se nasc una pe cealalta, ceea ce e greu si ceea ce e usor se creeaza unul pe celalalt, ceea ce e lung si ceea ce e scurt se leaga reciproc;/ Поэтому бытие и небытие порождают друг друга, трудное и легкое создают друг друга, длинное и короткое взаимно оформляются, /Therefore being and non-existence breed each other, difficult and easy create each other, long and short are mutually formalized, Luca Dinu, 1993: Astfel existenţă şi nonexistenţă una din alta se nasc 2, greu şi uşor unul pe altul se- mplinesc, lung şi scurt unul altuia îşi dau formă 3, ( vedeti notele in comentariu). Lupeanu Mira, 1997: intr-adevar , ce-i existenta si ce-i nefiinta, una din alta se naste 2; ce-i greu si ce-i usor , unul pe altul se intregeste; ce-i lung si ce e scurt, unul pe altul se trage; Şerban Toader, 1999: Prin urmare, fiinţa şi nefiinţa se nasc una pe cealaltă, ceea ce este anevoios şi ceea ce este lesnicios se alcătuiesc reciproc, ceea ce este lung Sarbatoare Octavian, 2000/2002: Astfel un aspect îsi are opusul sau, Greul si usorul se sprijina unul pe altul, Lungul si scurtul se opun unul altuia,/ Every aspect has its counterpart. What is heavy resides on what is light. Long and short opposes each other. Su Yan, 2009: prin urmare wu si you (nefiinta si fiinta) se cuprind unul in celalalt, 1 ce e greu si ce e usor e implinesc unul pe celalalt, ce e lung si ce e scurt se descopera unul pe celalalt, ( vedeti notele in comentariu).
Abbott Carl (2012): Hence existence and nothing give birth to one another, Difficult and easy become one another, Long and short form one another, Addiss & Lombardo (1993): Is and Isn't produce each other. Hard depends on easy, Long is tested by short, Allchin D, 2002: Being and non-being arise as one. Hard and easy, long and short, Ames Roger T. and Hall David L. (2003): Therefore having and not having arise together. Difficult and easy complement each other. Long and short contrast each other; Andreini Attilio (2004): infatti, essere e non-essere si generano a vicenda; facile e difficile si completano a vicenda; lungo e corto si definiscono a vicenda Auke Schade, 2016- Therefore, Existence and Non-existence generate each other. Difficult and easy turn into each other. Long and short shape each other. Bahm Archie J. (1958): And goodness, when we think of it, is naturally opposed to badness In face, all distinctions naturally appear as opposites. And opposites get their meaning from each other and find their completion only through each other. The meaning of "is" and "is not" arise from our distinguishing between them. Likewise "difficult and easy," "long and short," To try to express the inexpressible leads one to make distinctions which are unreal. Balfour, Frederic Henry (1884): Thus existence and non-existence produce each other; the difficult and the easy bring about each other; the long and the short impart form to each other; Beck Sanderson, 1996: Therefore being and non-being produce each other; difficult and easy complete each other; long and short contrast each other; Blackney Raymond B., 1955: For is and is-not come together; Hard and easy are complementary; Long and short are relative; Bullen David, 2003-2006: Long doesn’t exist; short doesn’t exist: except through the other. Bynner Witter, 1944: Life and death, though stemming from each other, seem to conflict as stages of change, Difficult and easy as phases of achievement, Long and short as measures of contrast, Byrn Tormod, K.,1997: Being and non-being produce each other. Difficult and easy complement each other. Long and short define each other. Chan Wing-Tsit (1963):: Therefore: Being and non-being produce each other; Difficult and easy complete each other; Long and short contrast each other; Chang Chung-Yuan : (1975): Therefore: being and non-being are mutually posited in their emergence. Difficult and easy are mutually posited in their complementariness. Long and short are mutually posited in their positions. Clatfelter, 2000 Can you see the vacant place Where good and bad and sad and merry Disappear forevermore? Where nothing ever is contrary Chen Chao-Hsiu (2004): Something and nothing create each other. The difficult and the easy complement each other. The long and the short define each other. Chen Ellen M. (1989): Therefore being and non-being give rise to each other, The difficult and easy complement each other, The long and short shape each other, Cheng Lin (1949): Thus we have the alternation of existence and non-existence; the succession of the difficult and the easy; the comparison of the long and the short; Cheng Hong David, (2000): Thus: Being and Non-being produce each other, Difficult and easy complement each other, Long and short calibrate each other, Chohan Chou-Wing (2002): From that we learn that: Existence affirms non-existence, Ease affirms difficulty, Short derives from long, because that is what it is compared to, Cleary, Thomas(1991): So being and nonbeing produce each other: difficulty and ease complement each other, long and short shape each other, Conche, Marcel, 2003: 2. Car le Il y a et le Il n'y a pas s'engendrent l'un l'autre ; le difficile et le facile se forment l'un de l'autre; le long et le court se définissent l'un l'autre; Correa Nina (2005, 2007): There would be nothing to prevent mutual enjoyment of life. Success can be reached whether the process is difficult or easy. Shapes are formed by both long and short lines. Crispin Starwell- Life and death, being and nothingness: you might as well think of them as the same thing. What's easy and what's difficult make each other what they are to the point where they are precisely identical. What's long and what's short are the measure of one another. Cronk George (1999): Being and non–being are two aspects of the same reality. Difficult and easy, long and short, Crowley, Aleister (1923): So also existence and non-existence pose the one and the other; so also it is with ease and difficulty; length and shortness; Delune- Car l'être et le non-être s'engendrent sans fin. Le difficile et le facile s'accomplissent l'un par l'autre. Le long et le court se complètent. Derek Lin (2006): Thus being and non-being produce each other; Difficult and easy bring about each other; Long and short reveal each other DN- Porque, el Ser y el No-Ser se engendran mutuamente. Lo fácil y lo difícil se complementan. Lo largo y lo corto se forman el uno de otro. Duyvendak J. J.-L. (1953): En effet : l’Être et le Non-être s’enfantent l’un l’autre ; le difficile et le facile se complètent l’un l’autre ; le long et le bref sont formés l’un de l’autre/ For indeed: Being and Non-being produce one another,. Hard and easy complete one another,. Long and short are relative to one another,. Eichi Shimomisse, 1998 - Being and Nothing come from each other, Difficult and Easy depend on each other, Long and Short are shaped to each other. Evola Julius, 1923 -Essere e non-essere nascono dunque l'un dall'altro dalla differenziazione dell' essenza; possibile e impossibile dalla differenziazione della esperienza sensibile; ; grande e piccolo dalla differenziazione dello spazio;/ 1959- Essere e non essere si intercondizionano Possibile ed impossibile sono differenziazioni complementari Grande e piccolo si caratterizzano a vicenda Ganson C.: pseudonym for MacHovec, Frank J., 1962 Gia-Fu Feng & Jane English, 1972: Therefore having and not having arise together. Difficult and easy complement each other. Long and short contrast each other: Goddard Dwight and Henri Borel (1919): So existence and non-existence are incompatible. The difficult and easy are mutually opposites. Just as the long and the short, Gorn-Old Walter,1904: So do existence and non-existence mutually give rise to one another, as that which is difficult and that which is easy, distant and near, Hansen Chad: 2004: Thus 'exists' and 'not-exists' mutually sprout. 'Difficult' and 'easy' are mutually done. 'Long' and 'short' are mutually gauged./ 2013: Hatcher Bradford (2005): e And so being and nothingness beget each other f Difficult & easy complete each other g Lasting & brief contrast each other Haven- C'est ainsi que l'être et le non-être naissent l'un de l'autre, que le difficile et le facile s'accomplissent l'un par l'autre, que mutuellement le long et le court se délimitent,/ Haven modificat- Ainsi, il y a et il n’y a pas s'engendrent, Difficile et facile se succèdent, Long et court se mesurent, Headless -see: Clatfelter Jim Heider, John, 1985: Any over-determined behaviour produces its opposite: - An obsession with living suggests worry about dying. - True simplicity is not easy. - Is it a long time or a short time since we last met? Henricks, Robert G., 1989 (Translation Mawang Dui ) : 3. The mutual production of being and nonbeing. 4. The mutual completion of difficult and easy. 5. The mutual formation of long and short. Heysinger I.W., 1903: Being and Non-existence, linked like brothers forward press, And difficult and easy, both in mutual currents flow. The long and short are side by side, each by the other shown, Hilmar Klaus: 02.03 Hence, being and non-being mutually create:/ Daher: Sein und Nichts sich wechselseitig erzeugen: 02.04. difficult and easy mutually complete,/ schwer und leicht einander vollenden, 02.05. long and short mutually measure {form},/ lang und kurz sich gegenseitig ermessen, Hinton David(2000): Being and nonbeing give birth to one another, difficult and easy complete one another, long and short measure one another, Hogan Ron, 2002- You can't have something without nothing. If no job is difficult, then no job is easy. Ho Lok Sang, 2002: Existence and Emptiness are concepts that make sense by comparison. Similarly, long lends meaning to short, Hond Bram den (2003): Therefore having and not having arise together. Difficult and easy complement each other. Long and short contrast each other: Huang Chichung (2003): That being and nonbeing mutually generate, Difficult and easy mutually complement, Long and short mutually formulate,. Huang Tao (2005): Since being and nonbeing give birth to each other, Difficulty and ease complete each other, Long and short measure each other, Hwang Shi Fu(1987): Existence and non-existence shall rotate to take place; difficulty and ease impress people by the prepossession; length long and short are acknowledged in comparison; Intoppa, Francesco (2000): infatti, essere e non-essere si generano a vicenda facile e difficile si completano a vicenda lungo e corto si definiscono a vicenda Jiyu Ren, 1985: Therefore, by opposing each other, Existence and non-existence come into being, Difficult and easy form themselves, Long and short are distinct, Johnston Charles, 1921- In the same way, the manifest and the unmanifest define each other. Difficult and easy define each other. Long and short reveal each other. Jonathan Star, 2000- Life and death are born together Difficult and easy Long and short Keping Wang (2008): This is the reason why Have-substance and have-no-substance produce each other; Difficult and easy complete each other; Long and short contrast each other; Kim Ha Poong(2003): Therefore being and non-being rise together; Difficult and easy complete each other; Long and short shape each other; Kimura Yasuhiko Genku (2004): Being and non-being create each other. Difficult and easy define each other. Long and short form each other. Kiyoashi : pseudonym for Mitchell, Stephen Kline A. S. , 2003: As is and is-not create each other, The hard and easy define each other, The long and short delimit each other, Kunesh Tom : This is how being and not-being, experience and non-experience, theism and atheism create each other and are mutually dependent. Light and dark complement each other, long and short form one another, Kwok Man-Ho , Palmer, Ramsay, (1993): Nothing, and Heaven share the same root - Difficulty and ease are a part of all work. The long and the short are in your hands, LaFargue Michael (1992): Yes: 'Being' and 'nothing' give birth one to the other 'the difficult' and 'the easy' give full shape to one another 'what excels' and 'what falls short' form one another Larose Ray , 2000: lipsa Larre (Père Claude Larre): Mais en réalité Ayant et n'ayant pas naissent l'un de l'autre Compact et subtil se forment l'un de l'autre Long et court se disent l'un par rapport à l'autre Lau, D.C. (1963): Thus Something and Nothing produce each other; The difficult and the easy complement each other; The long and the short off-set each other; Lauer Conradin Von (1990): Car l'être et le non-être s'engendrent sans fin. Le difficile et le facile s'accomplissent l'un par l'autre. Le long et le court se complètent. Legge : 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; Li David H. (2001): Ull and Null complement in generation, difficult and easy complement in completion; long and short complement in form, Lindauer In this manner Presence and absence give birth to each other Difficult and easy complete each other Long and short contrast each other Lin Paul J.: (1977): Therefore, being and non-being beget each other, hard and easy complement each other, long and short shape each other, Liou Kia-hwai: (1967): L'être 3 et le néant 4 s'engendrent l'un l'autre. Le facile et le difficile se parfont. Le long et le court se forment l'un par l'autre. /(1969): Car l'être et le néant s'engendrent. Le facile et le difficile se parfont. Le long et le court se forment l'un par l'autre. NOTE: 3. Le caractère chinois yeou indique quelque chose de très positif d’où les idées dérivées « avoir » – « présence » – « ce qui est » – « être ». 4. Le caractère chinois wou indique quelque de très négatif, d’où les idées dérivées ; « vide », « absence », « ce qui n’est pas », « néant ». Ludd Ned (1999-2001): Being and non-being produce each other; difficult and easy complete each other; long and short contrast each other; Lynn Richard John (1999): Thus it is that presence and absence generate each other; difficulty and ease determine the sense of the other; long and short give proportion to the other; Mabry Therefore existence and non-existence produce one another Difficult and easy achieve each other Long and short define each other MacHovec, Frank J., 1962 (pseudonym: Ganson C.): Thus, perception involves opposites; reality and fantasy are opposing thoughts; difficult and simple oppose in degree; long and short oppose in distance; Mackay Rory B. (2014): The corporeal and incorporeal produce each other. Difficult and easy complement each other. Long and short define each other. Mair Victor H. (1990): Being and nonbeing give birth to each other, Difficult and easy complete each other, Long and short form each other, Ma Kou (1984): L’être et le vide (ce qui a une forme et ce qui n’a pas de forme) s’engendrent L’un l’autre. Facile et difficile se complètent. Long et court se définissent. Matgioï (Albert de Pouvourville) 1894: C'est pourquoi un [concep] et son contraire naissent ensemble. Le difficile, et le facile se produisent l'un l'autre. Le grand et le petit apparaissent l'un par l'autre. Maurer Herrymon, 1985: For what is and what is not beget each other; Difficult and easy complete each other; Long and short show each other; McCarroll Tolbert (1982): Therefore, something and nothing give birth to one another Difficult and easy complete one another. Long and short fashion one another. McDonald J. H. (1996): So: Being and not-yet-being interdepend in growth; grow out of another, they can produce each other. And hard and easy interdepend in completion; long and short interdepend. They test each other in contrast./ McIntyre, Stephen , (2009): James Legge translation via Stephen R. McIntyre Mears Isabella (1916): Therefore "possessions" and "Inner Life" interdepend in life. Difficult and easy interdepend in completeness. Long and short interdepend in form. Medhurst, Spurgeon C.,1905: (1905): Thus not-being and being arise the one from the other. So also do the difficult and the easy; the long and the short; Merel Peter (1995): So alive and dead are abstracted from nature, Difficult and easy abstracted from progress, Long and short abstracted from contrast, Mitchell, Stephen (pseudonym Kiyoashi ) (1988): Being and non-being create each other. Difficult and easy support each other. Long and short define each other.. / Stephen Mitchell traduction Benoit Labayle (2008): Muller Charles (1997): Therefore Being and non-being produce each other. Difficulty and ease bring about each other. Long and short delimit each other. Ni Hua-Ching (1979): In exactly the same manner, existence and nonexistence give birth to each other. Difficult and easy define each other. Long and short form each other. Nyssen Olivier : Ainsi, avoir et n'avoir pas s'engendrent l'un l'autre. Le difficile et le facile se transforment l'un en l'autre. Le durable et l'éphémère se forment l'un l'autre. Org Lee Sun Chen (2000): Accordingly, [the following contrasting concepts were formulated because of their relative relations]: Existence (being) and non-existence (nothing) are inter- dependent [concepts]; Difficulty and easiness are determined by comparison; Long and short are conjointly formulated; Ould Herman, 1946- Similarly, existence implies non-existence; The hard and the easy complement each other; We recognize what is long by comparison with what is short; Parinetto Luciano (1995): È così che essere e non-essere si danno nascita fra loro, facile edifficile si danno compimento fra loro, lungo e corto si danno misura fra loro, Partrick E. Moran- For being and non-being are mutually produced. Difficult and easy are mutually complemented. Long and short are mutually formed. Pierre Leyris si Houang Kia-Tcheng (1949): Etant et n'étant pas s'engendrent Aisé malaisé se parfont; Long et court renvoient l'un à l'autre Pouvourville: vedeti: Matgioï Qixuan Liu (2002): Therefore, being and non-being are relative to each other As are what is difficult and what is easy; What is long and what is short; Red Pine the coexistence of have and have not the coproduction of hard and easy the correlation of long and short Rivenrock- Alive and non-alive are delineated by nature. Difficult and easy are abstracted by our perception. Long and short are defined by the one against the other. Roberts Moss (2001): For what is what is not yields, And the harder the easier consummates; The long the short decides, Rosenthal Stan: (1984): That which a person knows he has is known to him by that which he does not have, and that which he considers difficult seems so because of that which he can do with ease. One thing seems long by comparison with that which is, comparatively, short. Schmidt, K.O., 1975- So close are Being and Non-Being that one arises from the other. So suddenly easy becomes difficult short becomes long Stanislas Julien (1842): Lorsque tous les hommes ont su apprécier le bien, alors le mal a paru. C’est pourquoi l’être et le non-être naissent l’un de l’autre. Le difficile et le facile se produisent mutuellement. Le long et le court se donnent mutuellement leur forme. Stenudd Stefan (2011): Therefore: What is and what is not create each other. Difficult and easy complement each other. Tall and short shape each other. Sumitomo, O. 1945: Denn: Sein und Nichtsein, schwer und leicht, lang und kurz, Suzuki D.T. & Paul Carus, 1913: For "To be and not to be are mutually conditioned. The difficult, the easy, are mutually definitioned. The long, the short, are mutually exhibitioned. Ta-Kao Ch’u (1904) : Thus existence suggests non-existence; Easy gives rise to difficult; Short is derived from long by comparison; Tam C. Gibbs, 1981- Being and not being are mutually arising; Difficult and easy are complementary; Long and short arise from comparison; Tan Han Hiong (2003): Therefore, the haves and the have-nots coexist. Easy and hard become complementary. Long and short differ in length. Taplow, Alan B., 1982: The Relationship of: - Being and non-being is known through life and growth. - Difficult and easy is known through achievement and completion. - Long and short is known through form and contrast. Tran Cong Tien : (2001): Indeed, "nothing" and "being" give birth to each other. Difficult and easy complement each other. Long and short exhibit each other. Trottier, J. L. A., 1994: Indeed, the hidden and the visible give birth to each other. Hard and easy balance each other. Long and short give measure to each other. Ursula K. Le Guin,1997- For being and nonbeing arise together; hard and easy complete each other; long and short shape each other; Vladimir - De cette façon, être et ne pas être, difficile et facile, long et court, Waley Arthur (1934): For truly Being and Not-being grow out of one another; Difficult and easy complete one another. Long and short test one another; Walker, Brian Browne, 1996- Similarly, being and non-being balance each other; difficult and easy define each other; long and short illustrate each other; Wang Wayne L., 2004: Therefore, (we see) Yo and Wu come into being in each other,1 Hard and easy develop in each other; Long ad short come too shape in each other; Wayism Being and non-being condition each other6. Difficult and easy give rise to each other. Long and short define each other. Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): Therefore having and not having arise together. Difficult and easy complement each other. Long and short contrast each other: Wei Henry,1982- Therefore, Being and Non-Being condition each other; Difficult and Easy give rise to each other; Long and Short set off each other; Wieger Léon (1913) - English by Derek Bryce(1999): Thus, being and nothingness, difficult and easy, long and short,./ Wieger Léon (1913): Ainsi, être et néant, difficile et facile, long et court, Wilhelm Richard (1911): Denn Sein und Nichtsein erzeugen einander. Schwer und Leicht vollenden einander. Lang und Kurz gestalten einander. / Richard Wilhelm / Étienne Perrot : Car Être et Non-Être mutuellement s'engendrent. Facile et difficile, l'un l'autre se parachèvent. Long et court mutuellement se définissent./ Porque el Ser y el No-Ser se engendran mutuamente. Difícil y fácil se completan entre sí. Largo y corto se moldean mutuamente. Wilhelm Richard (1911) redat de H. G. Oswald, 1985: Therefore being and non-being give birth to each other. Difficult and easy accomplish each other. Long and short form each other. Wing R.L.(1986): In this way, Existence and nonexistence produce each other. Difficult and easy complete each other. Long and short contrast each other. World Also by distinction, Tangible and intangible create each other, Difficult and easy define each other, Long and short measure each other,. Wrigley Ted -Is and isn't create each other Difficult and easy complete each other Long and short form each other Wu John C. H. (1939): Indeed, the hidden and the manifest give birth to each other. Difficult and easy complement each other. Long and short exhibit each other; Wu Yi (1989): Therefore: existence and non-existence give birth to each other, difficult and easy complement each other, long and short contrast with each other, Yang Xiaolin: (2002): Therefore, nothingness and existence always coexist; As do difficulty and easiness, long and short, Yutang Lin (1948,1955) : Therefore: Being and non-being interdepend in growth; Difficult and easy interdepend in completion; Long and short interdepend in contrast; Zhang Z. Thomas : (2004): Likewise, empty and full, difficulty and ease, long and short, Zhengkun Gu : (2007): Hence the Being and the Nothingness exist in opposition; The difficult and the easy complement each other; The long and the short manifest themselves by comparison; Zi-chang Tang (1969): Thus, existence and nonexistence produce each other. The difficult and the easy are compared with each other. The long and the short show off each other.
1.4. Capitolul 2 Fraza 4 / Chapter 2 Phrase 4 Fraza 4 redă propoziţiile 2.06-2.08/ Phrase 4 Sentences 2.06-2.08
2.06. Propoziţia 6 din capitolul 2 in variantele [WB][HSG][FY] 高下相傾, gāo xià xiāng qīng (text in caractere chineze + transliterat in pinyin) Inaltul josul reciproc curg/se apleacă (text tradus in lb. română)Inaltul şi josul [umilul] curg/se apleacă unul spre celălalt Înaltul [nobilul] şi josul [umilul] curg/se apleacă unul spre celălalt [ trăim într-o realitate circulară; cel din urmă e cel dintâi] High and low mutually lean towards, Hohes und Tiefes sich einander zuneigen. Haut et bas se règlent/rencontrent l’un l’autre. alto e basso si fanno dislivello fra loro
2.07. Propoziţia 7 din capitolul 2 in variantele [WB] [HSG] [FY] 音 ⊡/聲相和, yīn shěng/shēng) xiāng hé (text in caractere chineze + transliterat in pinyin) voce/sunet tăcere/ecou reciproc se armonizează (text tradus in lb. română) Vocea (sunetul; vorbele) şi tăcerea (ecoul; semnificaţia) se armonizează reciproc. Nota 7 voice (sound) and silence (echo) harmonize each other. la voix (son) et le silence (l'écho) s'accordent/s'harmonisent l’un l’autre. voce (suono) e il silenzio (eco) si accordano/armonizzare l’un l’altro La voz (el sonido; palabra) y silencio (eco; significado) se armonizan uno a otro(mutuamente; recíprocamente) Nota: vedeţi in nota 7 alte traduceri şi planşa cu imaginea caracterului ⊡ shěng sheng3: a tăcea; a ţine gura inchisă /to keep the mouth shut; to be careful how one speak, to examine; to watch; 7
2.08. Propoziţia 8 din capitolul 2 in variantele [WB] [HSG] [FY] 前 後[后] 相 隨 [随]。qián hòu xiāng suí. (text in caractere chineze+ text in pinyin) Inainte după reciproc se urmează (text tradus in lb. română) Înainte ( trecutul; faţa; începutul, calea ori mijlocul) şi după ( viitorul, spatele; sfârşitul, scopul ori destinaţia ) se urmează reciproc unul pe celălalt. 5 the past(before; the beginning) and the future(after; the end) follow [each other]. Davor und Danach sich wechselseitig folgen. Avant et après se suivent l’un l’autre. Prima e dopo si seguono l’un l’altro
Mirahorian, 1992: ( vedeti traducerea de mai sus si notele din comentariu).
Ram , 1932 : Inaltul produce adancul. Sunetul si glasul se acorda reciproc. Inainte si indarat, decurg unul din celalalt. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Înaltul produce adâncul. Sunetul şi glasul se acordă reciproc. Înainte şi îndărăt decurg unul din altul. Ian Hin-Shun, 1953 /Ян Хин-Шун: ceea ce e inalt si ceea ce e scund se determina reciproc, contopindu-se, ajung la armonie, ceea ce precede si ceea ce urmeaza se succed./ высокое и низкое друг к другу склоняются, звуки, сливаясь, приходят в гармонию, предыдущее и последующее следуют друг за другом. /high and low incline to each other, sounds, merging, come in harmony, the previous and the next follow one another. Luca Dinu, 1993: sus şi jos unul pe altul se sprijină 4, voce şi sunet5 împreună intră-n armonie, înainte şi înapoi unul altuia îşi urmează 6, ( vedeti notele in comentariu). Lupeanu Mira, 1997: ce-i sus si ce e jos se-ntrepatrund, sunet si glasse-mbina armonios, 3 fata si spate se tin laolalta. 4 Şerban Toader, 1999: şi ceea ce este scurt se desluşesc unul prin celălalt, ceea ce este sus şi ceea ce este jos se sprijină unul pe celălalt, sunetele creează laolaltă muzica iar ceea ce găseşte înainte şi ceea ce se află înapoi îşi fac loc unul altuia. Sarbatoare Octavian, 2000/2002: Înaltul si josul sunt diferite ca nivel, Vocea se sprijina pe sunet, Începutul are totdeauna un sfârsit./ Tall and short support each other. A voice is made up of sounds. What begins has to have an end eventually. Su Yan, 2009: ce e sus si ce e jos se indreapta unul pe celalalt,2 sunetul i ecoul isi raspund in armonie unul altuia, iar ceea ce e inainte se insoteste cu ce urmeaza. ( vedeti notele in comentariu).
Abbott Carl (2012): High and low incline to one another, Sound and tone blend with one another, Front and back follow one another. Addiss & Lombardo,1993: High is determined by low, Sound is harmonized by voice, After is followed by before. Allchin D, 2002: high and low, text and voice, before and after gain meaning together. Ames Roger T. and Hall David L. (2003): Voice and sound harmonize each other’ Front and back follow one another. Andreini Attilio (2004): alto e basso si invertono l’un l’altro voce e suono si accordano l’un l’altro; prima e dopo si seguono l’un l’altro Auke Schade, 2016 - High and low fill each other. Tone and voice harmonise each other. Before and after follow each other forever. Bahm Archie J. (1958): "high and low," "loud and soft," "before and after" - all derive their meanings from each other. Balfour, Frederic Henry (1884): the high and low comply [or change places] with each other; sounds and voices harmonise with each other; priority and sequence alternate with each other. Beck Sanderson, 1996: high and low distinguish each other; sound and voice harmonize with each other; beginning and end follow each other. Blackney Raymond B., 1955: High and low are comparative; Pitch and sound make harmony; Before and after are a sequence. Bullen David, 2003-2006: High doesn’t exist; low doesn’t exist: except through the other. Before doesn’t exist; after doesn’t exist: except through the other. Inside doesn’t exist; outside doesn’t exist: except through the other. Profit doesn’t exist; loss doesn’t exist: except through the other. Bynner Witter, 1944: High and low as degrees of relation; But, since the varying to tones gives music to a voice And what is is the was of what shall be, Byrn Tormod, K.,1997: High and low oppose each other. Fore and aft follow each other. Chan Wing-Tsit (1963): High and low distinguish each other; Sound and voice harmonize each other; Front and behind accompany each other. Chang Chung-Yuan (1975): High and low are mutually posited in their contradiction. Voice and tone are mutually posited in their unity. Front and back are mutually posited in their succession. Clatfelter, 2000 Can you see the vacant place Where good and bad and sad and merry Disappear forevermore? Where nothing ever is contrary Chen Chao-Hsiu (2004): The high and the low counterbalance each other. Before and after follow each other. Chen Ellen M. (1989): The high and low lean on each other, Voices and instruments harmonize with one another, The front and rear follow upon each other. Cheng Lin (1949): the contrast between the high and the low; the variation of pitch notes; the order of precedence and sequence. Cheng Hong David, (2000): High and low contrast each other, Music and noise harmonize each other, and Front and back accompany each other. Chohan Chou-Wing (2002): Low derives from high, because according to that it is measured, Echo affirms sound, After follows before. Accordingly, Cleary, Thomas (1991): high and low contrast with each other, voice and echoes conform to each other, before and after go along with each other. Conche, Marcel, 2003: le haut et le bas s'inversent l'un l'autre; le son et la voix s'harmonisent ; l'avant et l'après se suivent. Correa Nina (2005, 2007): A pit is filled by what is on the bottom and what is on the top. Harmony is reached by using both the sound of individual notes and a blend of notes. What is in the lead or what is in the rear are following something. Crispin Starwell- What's high and what's low reach toward each other. High notes and low notes form a harmony. Future and past form a circle. Cronk George (1999): high and low, before and after: With each pair, two sides of the same coin.. Crowley, Aleister (1923): height and lowness. Also, Musick exists through harmony of opposites; time and space depend upon contraposition. Delune- Le haut et la bas reposent l'un sur l'autre. Le son et le silence créent l'harmonie. L'avant et l'après se suivent. Le tout et le rien ont le même visage. Derek Lin (2006): High and low support each other; Music and voice harmonize each other Front and back follow each other DN- Lo alto y lo bajo se aproximan. El sonido y el tono armonizan entre sí. El antes y el después se suceden recíprocamente. Duyvendak J. J.-L. (1953): le haut et le bas se renversent l’un l’autre ; les sons et la voix s’harmonisent / l’un l’autre ; l’avant et l’après se suivent l’un l’autre./ High and low depend on one another,. Tone and voice harmonize with one another,. First and last succeed one another. Eichi Shimomisse, 1998 - High and Low are bent to each other. Sound and Voice harmonize each other. Front and Back follow each other. Evola Julius, 1923 -alto e basso dalla differenziazione nella direzione; suono articolato e rumore dalla differenziazione del suono; antecedente e conseguente dalla differenziazione della continuità/ 1959 - L’alto si capovolge nel basso Suono articolato e rumore si integrano ……” "Prima" e "poi" (oppure: "avanti" e "dietro") si susseguono a circolo. Ganson C.: pseudonym for MacHovec, Frank J., 1962 Gia-Fu Feng & Jane English, 1972: High and low rest upon each other; Voice and sound harmonize each other; Front and back follow one another. Goddard Dwight and Henri Borel (1919): the high and the low, the loud and soft, the before and the behind, are all opposites and each reveals the other. Gorn-Old Walter, 1904 : high and low, shrill and bass, preceding and following. Hansen Chad: 2004: 'High' and 'low' mutually incline. 'Sound' and 'tone' mutually blend. 'Before' and 'after' mutually supervene. 2013: Hatcher Bradford, 2005: (2005): h High & low rely on each other i Tone & voice resonate with each other j Before & after follow each other Haven- le haut et le basse règlent, le ton et le son s'accordent, l'avant et l'après s'enchaînent./ Haven modificat- Haut et bas s'inversent, Bruit et voix s'harmonisent, Avant et après se suivent. Headless -see: Clatfelter Jim Heider, John, 1985: - The braggart probably feels small and insecure. - Who would be first ends up last. Henricks, Robert G., 1989 (Translation Mawang Dui ) : 6. The mutual filling of high and low. 7. The mutual harmony of tone and voice. 8. The mutual following of front and back- 9. These are all constants. Heysinger I.W., 1903: The high inclines to meet the low, the low to meet the high, The after follows the before, in mutual consequence, And tone and voice unite and blend in mutual harmony. Hilmar Klaus: 02.06. high and low mutually lean_towards, /hoch und tief sich einander zuneigen, 02.07. [single] tone {sound, note} and [multiple] sound {voice} mutually harmonize,/ [Einzel-] Ton {Klang, Note} und [Gesamt-] Klang {Stimme} miteinander harmonieren, 02.08. before and after mutually follow {comply_with}./ davor und danach sich wechselseitig folgen {fügen_sich}. Hinton David(2000): high and low fill one another, music and noise harmonize one another, before and after follow one another: Hogan Ron, 2002- Some things are up high because other things are down low. You know you're listening to music because it doesn't sound like noise. All that came first, so this must be next. Ho Lok Sang, 2002: and high to low. Harmony is produced when sounds combine in unison. Because the fore goes, so the back follows. Hond Bram den (2003): High and low rest upon each other; Voice and sound harmonize each other; Front and back follow one another; These are all constants. Huang Chichung (2003): High and low mutually fulfill, Music and voice mutually harmonize, Front and back mutually follow Is constant. Huang Tao (2005): High and low overflow into each other, Voice and sound harmonize with each other, And before and after follow each other, Hwang Shi Fu(1987): tallness and lowness confront to make contrast; harmonious musical pieces, the notes and tones interdepend; that which is before or behind leads or follows the other. Intoppa, Francesco (2000): alto e basso si invertono l’un l’altro voce e suono si accordano l’un l’altro; prima e dopo si seguono l’un l’altro Jiyu Ren, 1985: High and low contrast, Sound and voice harmonize, Front and back emerge. Johnston Charles, 1921- Height and depth manifest eachother. Musical notes and the tones of the voice determine eachother. Former and latter define eachother. Jonathan Star, 2000- High and low --all these exist together arrive together Sound and silence blend together Before and after Keping Wang (2008): High and low are distinguished from each other; Sound and voice harmonize with each other; Front and back follow each other; Kim Ha Poong(2003): High and low lean on each other; Sound and voice come in harmony; Front and back accompany each other. Kimura Yasuhiko Genku (2004): High and low support each other. Tone and voice accompany each other. Before and after follow each other. Kiyoashi : pseudonym for Mitchell, Stephen Kline A. S. , 2003: The high and low depend on each other, Voice and music harmonize with each other, Last and next follow each other. Kunesh Tom : low and high are relative, sound and tone are harmonies. Kwok Man-Ho , Palmer, Ramsay, (1993): Above and below exist because they each do, What you want and what you say should be the same... Neither future nor past can exist alone. LaFargue Michael (1992): 'the noble' and 'the lowly' give content to one another the music and the voice harmonize with one another the back and the front follow one another. Always. Larose Ray , 2000: Loud and quiet. Soft and hard. Before and after. The existence of each creates the other. Larre (Père Claude Larre): Haut et bas se tournent l'un vers l'autre. Notes et sons s'accordent les uns avec les autres. Avant et après se suivent l'un l'autre Lau, D.C. (1963): The high and the low incline towards each other; Note and sound harmonize with each other; Before and after follow each other. Lauer Conradin Von (1990): Le haut et la bas reposent l'un sur l'autre. Le son et le silence créent l'harmonie. L'avant et l'après se suivent. Le tout et le rien ont le même visage. Legge : 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. Li David H. (2001): high and low complement in norm; voice and sound complement in harmony, front and rear complement in company;- they are ever so. Lindauer In this manner Presence and absence give birth to each other Difficult and easy complete each other Long and short contrast each other High and low attract each other Tone and voice harmonize each other Front and back follow each other. Lin Paul J.: (1977): high and low rely on each other, sound and voice harmonize with each other, front and back follow each other. Liou Kia-hwai: (1967): Le haut et le bas se touchent. La voix et le son s'harmonisent. L'avant et l'après se suivent. (1969): Le haut et le bas se touchent. La voix et le son s'harmonisent. L'avant et l'après se suivent. Ludd Ned (1999-2001): high and low position each other; front and rear accompany each other. Lynn Richard John (1999): highs and lows are a matter of relative inclination; instrumental sounds and voice tones depend on one other for harmony; and before and after result from their relative places in a sequence. Mabry High and low rely on each other Voice and accompaniment harmonize with one another Front and back follow each other. MacHovec, Frank J., 1962 (pseudonym: Ganson C.): high and low oppose in height; shrill and deep oppose in tone; before and after oppose in sequence. Mackay Rory B. (2014): High and low depend on each other. Before and after follow each other. Mair Victor H. (1990): High and low fulfill each other, Tone and voice harmonize with each other, Front and back follow each other - it is ever thus. Ma Kou (1984): Haut et bas se rencontrent L’un l’autre. Voix (notes) et sons s’accordent Avant et après se mêlent. Matgioï (Albert de Pouvourville) 1894: Le haut et le bas se déterminent l'un l'autre. Le ton et le son [de lu voix] concordent. L'avant et l'après se commandent l'un l'autre |en se suivant]. Maurer Herrymon, 1985: High and low place each other: Noise and sound harmonize each other; Before and behind follow each other. McCarroll Tolbert (1982): High and low arise from one another. Notes and tones harmonize with one another. Front and back follow one another. McDonald J. H. (1996): High and low determine one another and interdepend or distinguish each other in position. So it seems. Pitch and mode give harmony to one another; tones, sound and voice interdepend in basic, functional harmony; Front and back give sequence to one another. The couples follow each other - interdepend in company, so to speak. McIntyre, Stephen , (2009): James Legge translation via Stephen R. McIntyre Mears Isabella (1916): High and low interdepend in alternation. Tone and voice interdepend in harmony. Before and after interdepend in sequence. Medhurst, Spurgeon C.,1905: (1905): the high and the low; sounds and voices; the preceding and the following. Merel Peter (1995): High and low abstracted from depth, Song and speech abstracted from melody, After and before abstracted from sequence. Mitchell, Stephen (pseudonym Kiyoashi ) (1988): High and low depend on each other. Before and after follow each other../ Stephen Mitchell traduction Benoit Labayle (2008) : Muller Charles (1997): High and low rest on each other. Sound and voice harmonize each other. Front and back follow each other. Ni Hua-Ching (1979): High and low make each other distinguishable. Silence and sound make each other conspicuous. Front and back connect each other. Nyssen Olivier : Le haut et le bas s'inclinent l'un vers l'autre. La voix et le ton s'accordent l'un l'autre. L'avant et l'arrière se suivent l'un l'autre. Old - vedeti /see: Gorn-Old, Walter, 1904 Org Lee Sun Chen (2000): High and low owe their existences to their relative positions [to the observer]; Tune and sound are distinguished by [the rule whether a stream of sounds has internal harmonization]; Front and back are joined together by perspective positions [of objects to the observer]. Ould Herman, 1946- High by comparison with low; The shrill by comparison with the sonorous. Before and after, earlier and later, back and front - All these complement one another. Parinetto Luciano(1995): alto e basso si fanno dislivello fra loro, tono e nota si danno armonia fra loro, prima e dopo si fanno seguito fra loro. Partrick E. Moran- High and low are mutually opposed. Music and voice mutually harmonize. Fore and aft follow each other. Pierre Leyris si Houang Kia-Tcheng (1949): Haut et bas se penchent l'un vers l'autre Voix et son consonnent ensemble; Devant et derrière se suivent Pouvourville: vedeti: Matgioï Qixuan Liu(2002): What is high and what is low; What sounds and what resonates; And what precedes and what follows. Red Pine the codependence of high and low the correspondence of note and noise the coordination of first and last is endless Rivenrock- High and low are reckoned so by the contrast of the one with the other. Music is seen as pleasing if the notes and tones are recognized as being harmonious with each other. One in front, and one behind are recognized as one following the other. Roberts Moss (2001): And higher lower measures; Bronze gongs jade chimes join, And former latter sequence form, Ever round, and round again. Rosenthal Stan (1984): One thing is high because another thing is low; only when sound ceases is quietness known, and that which leads is seen to lead only by being followed. Schmidt, K.O., 1975- high becomes low loud becomes soundless the first becomes the last. Stanislas Julien (1842): Le haut et le bas montrent mutuellement leur inégalité. Les tons et la voix s’accordent mutuellement. L’antériorité et la postériorité sont la conséquence l’une de l’autre. Stenudd Stefan (2011): High and low rest on each other. Voice and tone blend with each other. First and last follow each other. Sumitomo, O. 1945: hoch und niedrig, Ton und Stimme, vorher und nachher ergänzen einander. Suzuki D.T. & Paul Carus , 1913: Above, below, are mutually cognitioned. The sound, the voice, are mutually coalitioned. Before and after are mutually positioned." Ta-Kao Ch’u (1904) : Low is distinguished from high by position; Resonance harmonizes sound; After follows before. Tam C. Gibbs, 1981- Higher and lower are interdependent; Vocalization and verbalization harmonize with each other; Before and after accompany each other. Tan Han Hiong(2003): High and low contrast in height. Tone and pitch harmonise with each other. The past is followed by the present. Taplow, Alan B., 1982: - High and low is known through relationship and position. - Sound and voice is known through amplitude and harmony. - Front and behind is known through position and sequence. Tran Cong Tien (2001): High and low set measure to each other. Voice and sound harmonize each other. Back and front follow each other. Trottier, J. L. A., 1994: High and low set measure to each other. Voice and sound give wholeness each other. Back and front follow each other. Ursula K. Le Guin,1997- high and low depend on each other; note and voice make the music together; before and after follow each other. Vladimir - haut et bas permettent la différenciation l’un de l’autre. Différents sons se mélangent et créent une harmonie. Ainsi, le précédent et le suivant se suivent l’un l’autre harmonieusement. Waley Arthur (1934): High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another. Walker, Brian Browne, 1996- high and low rest upon each other; voice and song meld into harmony; what is to come follows upon what has been. Wang Wayne L., 2004: High and low come to reflect in each other; Sound and sustain harmonize each other; Front and back follow each other; It is always so Wayism High and low depend on each other. Noise and harmony define each other; Before and after follow each other. Wayne Dyer (plagiat Mitchell +Gia-Fu Feng): High and low rest upon each other; Voice and sound harmonize each other; Front and back follow one another. Wei Henry,1982- High and Low contrast each other; Tone and Voice harmonize each other; Front and Rear succeed each other. Wieger Léon (1913) - English by Derek Bryce(1999): high and low, sound and tone, before and after, are correlative ideas, one of which, in being known, reveals the other./ Wieger Léon (1913): haut et bas, son et ton, avant et après, sont des notions corrélatives, dont l’une étant connue révèle l’autre. / Wilhelm Richard: Hoch und Tief verkehren einander. Stimme und Ton sich vermählen einander. Vorher und Nachher folgen einander./ Richard Wilhelm / Étienne Perrot: Haut et bas, l'un l'autre se touchent. Voix et son, l'un l'autre s'épousent. Avant et après mutuellement se suivent. / Entre sí se invierten alto y hondo. Sonido y tono mutuamente se enlazan. Antes y después se siguen entre sí. Wilhelm Richard (1911) redat de H. G. Oswald, 1985: High and low distinguish each other. Sound and tone harmonize each other Before and after follow each other as a sequence. Wing R.L (1986): Pitch and tone harmonize each other. Future and past follow each other. World High and low determine each other, Sound and silence echo each other, Beginning and end follow each other. Wrigley Ted -High and low fill each other Tone and word define each other Front and back follow each other. All this is inescapable Wu John C. H. (1939): High and low set measure to each other; Voice and sound harmonize each other; Back and front follow each other. Wu Yi (1989): high and low rely on each other, sound and voice harmonize with each other, front and back follow each other. Yang Xiaolin: (2002): high and low, and sound and hearing. Yutang Lin (1948,1955) : High and low interdepend in position; Tones and voice interdepend in harmony; Front and behind interdepend in company. Zhang Z. Thomas : (2004): high and low, sound and tone, front and rear, all go side by side. Zhengkun Gu(2007): The high and the low are inclined as well as opposed to each other; The consonants and vowels harmonize with each other; The front and the back follow each other. Zi-chang Tang (1969): The high and the low compliment each other. The front and the rear follow each other.
2.5. Capitolul 2 Fraza 5 / Chapter 2 Phrase 5 Fraza 5 redă propoziţiile 2.09- 2.10/ Phrase 5 Sentences 2.9-2.10
2.09. Propoziţia 9 din capitolul 2 in variantele [WB] [HSG] [FY] 是以 聖[圣] 人處[处] 無[无] 為[为] 之事, shì yǐ shèng rén chù wú wéi zhī shì, (text in caractere chineze + text in pinyin ) de aceea sfânt om aşează non acţiune ale sale treburi (text tradus in lb. română) De aceea sfântul [înţeleptul] rezolvă prin Wu-Wei (無為) afacerile sale [Wei -Wu-Wei nu e nonacţiune, inacţiune ori pasivitate, ci acţiune fără reacţiune, ori acţiune nondualistă, paradoxală, care nu produce reacţiuni; unii au tradus prin indistincţie, imparţialitate, nondiscriminare; lipsă de părtinire; nondualitate; non-interferenţă; conştienţă în starea de martor imparţial ], Therefore: wise men stay with non-interfering affairs, Daher: weise Menschen bleiben bei nicht-eingreifenden Tätigkeiten
2.10. Propoziţia 10 din capitolul 2 in variantele [WB] [HSG] [FY] 行不言之教。xíng bù yán zhī jiào. (text in caractere chineze + text in pinyin) practică non verbal a sa instruire (text tradus in lb. română) Şi practică instruirea prin Bu Yan 不言 (tăcere sau instruire nonverbală; semnificaţia din trecut a lui Bu Yan 不言 era "fără a ordona", "fără a impune" ori "fără a comanda"; se apelează la Wu-Wei, un tip de acţiune paradoxală indicată in propoziţia anterioară 2.09, la care se face referire şi in capitolele 6 şi 7, adică se recurge la toate mijloacele de comunicare directă nonverbală, iar nu la tăcere ori inacţiune, cum apare in traducerea actuală eronată din capitolul 56 ) they practise the wordless teaching. und praktizieren ohne Worte zu lehren.
Mirahorian, 1992: ( vedeti traducerea de mai sus si notele din comentariu).
Ram , 1932 : Iata de ce inteleptul practica doctrina Non-Actiunii. El instruieste prin pilda vie, nu cu vorbe. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Iată de ce Înţeleptul practică doctrina Non - Acţiunii. El instruieşte prin pildă vie, nu doar cu vorbe. Ian Hin-Shun, 1953 /Ян Хин-Шун: De aceea inteleptul infaptuieste lucrurile prin nonactiune si realizeaza invatatura fara mijlocirea cuvintelor./ Поэтому мудрый человек предпочитает недеяние и осуществляет учение безмолвно. /Therefore, a wise man prefers Non-exercise and exercises the teaching silently. Luca Dinu, 1993: Prin urmare Înţeleptul 7 fără făptuire îşi îndeplineşte lucrările 8 şi fără cuvinte îşi oferă învăţătura. ( vedeti notele in comentariu). Lupeanu Mira, 1997: si iata de ce inteleptul 5 urmeaza wu wei sau principiul nonactiunii 6 si-si face cunoscuta-nvatatura prin bu yan, adica nonvorbire .7 Şerban Toader, 1999: De aceea Omul Sfânt înfăptuieşte lucrările ce aparţin non-acţiunii şi făureşte învăţătura dată fără vorbe. Sarbatoare Octavian, 2000/2002: Înteleptul astfel practica Non-actiunea. Si învata pe altii prin exemplu, nu prin vorbe./ The wise one will lives by non-interfering, Thus he instructs other by example not by words. Su Yan, 2009: de aceea, Omul Sfant faptuieste fara sa faptuiasca si nu se slujeste de cuvint ca sa-si imparta invatatura 3 ( vedeti notele in comentariu).
Abbott Carl (2012): Considering this, the wise person manages without doing anything, Carries out the indescribable teaching. Addiss & Lombardo,1993: Therefore the sage is devoted to non action, Moves without teaching, Allchin D, 2002: A wise man works without ado, and teaches by example merely. Ames Roger T. and Hall David L. (2003): Therefore the sage goes about doing nothing, teaching no-talking. Andreini Attilio (2004): per questo il saggio persegue il non agire e pratica un insegnamento senza parole Auke Schade, 2016 - Therefore, sages manage their affairs with Non-action. They carry out their teachings without speaking. Bahm Archie J. (1958): "high and low," "loud and soft," "before and after" - all derive their meanings from each other. Therefore the intelligent man accepts what is as it is. In seeking to grasp what is, he does not devote himself to the making of distinctions which are then mistaken to be separate existences. In teaching, he teaches, not by describing and pointing out differences, but by example. Balfour, Frederic Henry (1884): Wherefore the Sage pursues a policy of inaction, and teaches men in silence; [i.e., he conforms to the TAO or Course of Nature, which proceeds silently and spontaneously, and thus the people learn to govern themselves by his example without needing the interferences of legislation and instruction]. Beck Sanderson, 1996: Therefore the wise manage affairs without interfering and teach beyond the words. Blackney Raymond B., 1955: Indeed the Wise Man's office Is to work by being still He teaches not by speech But by accomplishment; Bullen David, 2003-2006: Therefore the master acts without setting a goal, and teaches that there is no teaching. Bynner Witter, 1944: The sanest man Sets up no deed, Lays down no law, Byrn Tormod, K. (1997): Therefore the Master can act without doing anything and teach without saying a word. Chan Wing-Tsit (1963): Therefore the sage manages affairs without action And spreads doctrines without words. Chang Chung-Yuan (1975): Thus, the wise deals with things through non-interference and teaches through no-words. Clatfelter, 2000 So stay within the emptiness Unless you rise you never fall Accepting that which comes your way You are forever all in all Chen Chao-Hsiu (2004): Therefore the sage acts without action, teaches without words. Chen Ellen M. (1989): Therefore the sage manages affairs without action, Carries out (hsing) teaching without speech (yen). Cheng Lin (1949): The Sage is ever free from artifice, and practises the precept of silence. Cheng Hong David, (2000): Therefore the sage chooses to: Manage affairs by taking no action; Teach without words; Chohan Chou-Wing (2002): The sage operates without action, And teaches his pupils without words. Cleary, Thomas(1991): So sages manage effortless service and carry out unspoken guidance. Conche, Marcel, 2003: 3. C'est pourquoi le Sage pratique le Non-agir, et s'adonne à l'enseignement sans parole. Correa Nina (2005, 2007): It's naturally right for a wise person: Not to interfere with another's performance in their affairs, and not to use demanding words. Crispin Starwell- So there's nothing to do but remain in the emptiness from which all these notions emerge and into which they are released. The speech of the sage is silence; his silence, speech. Cronk George (1999): Therefore, the Tao–Master acts with non–ado [wu–wei] and teaches without speaking. Crowley, Aleister (1923): By the use of this method the sage can fulfil his will without action, and utter his word without speech. Delune- C'est pourquoi le sage s'abstient de toute action. Impassible il enseigne par son silence. Derek Lin (2006): Therefore the sages: Manage the work of detached actions Conduct the teaching of no words DN- Por ello, el Sabio maneja sus asuntos sin interferir, y difunde sus enseñanzas sin adoctrinar. Duyvendak J. J.-L. (1953): En modifiant quelque peu une correction de Ma Siu-louen, je transporte une phrase 2.5 (« C’est pourquoi le Saint se tient à la pratique du Non-agir, et professe un enseignement sans paroles.», etc.) qui, dans le texte traditionnel, suit la phrase : « avant et après se suivent l’un l’autre », à la fin du ch. XLIII/ aceeasi deplasare in capitolul 43 Therefore the Saint abides by the practice of non-action, and professes the doctrine without words. Eichi Shimomisse, 1998 - Thus, the sage keeps himself in no-action (wu-wei), He teaches his wisdom without words. Evola Julius, 1923 -Così: Il Perfetto vive senza scopo, dirige senza ordinare/ 1959 - Così l'Uomo Reale permane nel non-agire, Insegna senza parlare, nota: Il pensiero duale crea tensione e conflitto, percio' va riequilibrato nell'Uno, nell'indifferenziato: così il saggio vive senza scopo. Quel "senza scopo" coglie il Senso. nella versione del ‘59 il giogo della filosofia sembra dissolversi, lasciando avvicinare ancor più le due traduzioni:/ Ganson C.: pseudonym for MacHovec, Frank J., 1962 Gia-Fu Feng & Jane English, 1972: Therefore the sage goes about doing nothing, teaching no- talking. Goddard Dwight and Henri Borel (1919): Therefore the wise man is not conspicuous in his affairs or given to much talking. Gorn-Old Walter, 1904 : The Sage therefore is occupied only with that which is without prejudice. He teaches without verbosity; Hansen Chad: 2004: (Pro-sage Commentary:) Using this: sages fix social issues without deeming ; administer a 'no words' teaching. Hatcher Bradford, (2005): k This is how wise ones abide without interfering with the work, l Practice without speaking their doctrine Haven- C'est pourquoi le Saint-Homme s'en tient à la pratique du Non-agir. Il enseigne sans parler./ Haven modificat- Ainsi, le Sage travaille à non-agir, Enseigne sans parler, Headless see: Clatfelter Jim Heider, John, 1985: Knowing how polarities work, the wise leader does not push to make things happen, but allows process to unfold on its own. The leader teaches by example rather than by lecturing others on how they ought to be. Henricks, Robert G., 1989 (Translation Mawang Dui ) : 10. Therefore the Sage dwells in nonactive affairs and practices the wordless teaching. Heysinger I.W., 1903: And so the sage, in his affairs, does not on doing dwell, Proceeds in silence Hilmar Klaus: 02.09. There/fore: wise men stay with non-interfering/'s [its] affairs,/ Da/her: weise Menschen bleiben bei nicht-eingreifend/en [deren} Tätigkeiten, 02.10. (they) practice the non- speaking/'s [its] teaching./ (sie) üben Nicht_sprechen/s [dessen} Lehre. Hinton David(2000): that's why a sage abides in the realm of nothing's own doing, living out that wordless teaching. Hogan Ron, 2002- The Masters get the job done without moving a muscle and get their point across without saying a word. Ho Lok Sang, 2002: Thus the Sage would not act as if he could act on his will. He teaches the unspoken teaching. Hond Bram den (2003): Therefore the sage goes about doing nothing, And practices the wordless teaching. Huang Chichung (2003): Hence, the sage man Assumed the office of nonaction, Conducted speechless instruction. Huang Tao (2005): Therefore the sage Lives in actionless engagement, And preaches wordless doctrine. Hwang Shi Fu(1987): Therefore, there is a sage who likes to do business without the intent to control fate and conveys his instruction without speech. Intoppa, Francesco (2000): per questo il saggio persegue il non agire e pratica un insegnamento senza parole Jiyu Ren, 1985: Thus, the sage manages affairs by "nonaction," And teaches by "saying nothing." Johnston Charles, 1921-Therefore the Master works without working. He teaches in silence. Jonathan Star, 2000 - The Sage acts without action and teaches without talking Keping Wang , 2008: Thus, the sage conducts affairs through take-no-action; He spreads his doctrines through wordless teaching; Kim Ha Poong (2003): Therefore the sage Relies on no-action, Practices wordless teaching. Kimura Yasuhiko Genku (2004): Hence, the sage lives in the state of non-action - of eternal balance, And teaches by the precept of silence - and through his silent deed. Kiyoashi : pseudonym for Mitchell, Stephen Kline A. S. , 2003: So the wise adhere to action through non-action, And communicate the teaching without words. Kunesh Tom : Wise persons do not judge good or bad do not take action for or against; do not disown judgment or action but practice a silent teaching. Only together do opposites make a whole. Kwok Man-Ho , Palmer, Ramsay, (1993): the sage has no attachment to anything, and he therefore does what is right without speaking by simply being in the Tao. LaFargue Michael (1992): And so the Wise Person: Settles into his job of Not Doing carries on his teaching done without talking. Larose Ray , 2000: Teach without word. Larre (Père Claude Larre): Aussi les Saints oeuvraient selon le non agir Et s'adonnaient à l'enseignement sans parole Lau, D.C. (1963): Therefore the sage keeps to the deed that consists in taking no action and practises the teaching that uses no words. Lauer Conradin Von (1990): C'est pourquoi le Sage s'abstient de toute action. Impassible, il enseigne par son silence. Legge : Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. Li David H. (2001): Thus, a sage practices laissez-faire governance and provides wordless instructions. Lindauer Appropriately it happens that sages Dwell absent of acting with effort Do things without explaining in words Lin Paul J. (1977): Therefore, the Sage administers without action and instructs without words. Liou Kia-hwai: (1967): C'est pourquoi le saint adopte la tactique de non-agir et pratique l'enseignement sans parole. / (1969): C'est pourquoi le saint adopte La tactique du non-agir, Et pratique l'enseignement sans parole. Ludd Ned (1999-2001): Thus the sage manages by non-interference, and teaches without words. Lynn Richard John (1999): Therefore, the sage [sheng] tends to matters without conscious effort And practices the teaching that is not expressed in words. Mabry Therefore, the Sage acts without "doing" And teaches without words. MacHovec, Frank J., 1962 (pseudonym: Ganson C.): The truly wise accept this and they work diligently without allegiance to words. They teach by doing, not by saying; Mackay Rory B. (2014): The Sage lives openly with apparent duality and paradoxical unity. Therefore he acts without doing anything and teaches without saying a word. Mair Victor H. (1990): For these reasons, The sage dwells in affairs of nonaction, carries out a doctrine without words. Ma Kou (1984): Ainsi le sage, du non-agir (respect de l’ordre naturel) Pratique l’œuvre Et enseigne sans paroles. Matgioï (Albert de Pouvourville) 1894: Ainsi voilà que l'homme parfait n'agit pas [des choses inférieures}. Faire, se taire, [voila] la doctrine. Maurer Herrymon, 1985: Therefore the sage Manages without doing, Teaches without talking. McCarroll Tolbert : (1982): Thus, the True Person acts without striving and teaches without words. McDonald J. H. (1996): From this the wise man relies on doing nothing in the open, it's wu-wei. And he spreads doctrines without true or false words, by oddly wordless influence./ McIntyre, Stephen(2009): James Legge translation via Stephen R. McIntyre Mears Isabella (1916): That is why the self-controlled man makes it his business to dwell in the Inner Life; he teaches not by words, but by actions; Medhurst, Spurgeon C., (1905): Therefore the Holy Man abides by non-attachment is his affairs, and practices a doctrine which cannot be imparted by speech. Merel Peter (1995): The sage experiences without abstraction, And accomplishes without action; Mitchell , Stephen (pseudonym Kiyoashi ) (1988): Therefore the Master acts without doing anything and teaches without saying anything./ Stephen Mitchell traduction Benoit Labayle (2008): Muller Charles (1997): Therefore the sage abides in the condition of wu-wei (unattached action). And carries out the wordless teaching. Ni Hua-Ching (1979): Realizing this, one does not separate one's being from the subtle essence of the universe. One holds no preconceptions, and does things without insisting on personal conditions. Nyssen Olivier : C'est pourquoi l'homme sacré se débrouille sans agir, sans affaires. Il marche sans parler, sans enseigner. Old - vedeti /see: Gorn-Old, Walter, 1904 Org Lee Sun Chen (2000): Accordingly, a Sage (leader) [adopts the following measure to lead]: When comes to managing the government, he would practice the policy of non-interference; When comes to educating the population, he would avoid making speeches (through using tantalizing rhetoric); Ould Herman, 1946- Therefore the Sage, the self-controlled man, dwells in action-less activity, poised between contraries. He teaches without employing words. Parinetto Luciano(1995): Per questo il santo permane nel mestiere del non agire e attua l'insegnamento non detto. Partrick E. Moran- For this reason, the Sage concerns himself only with affairs that involve no active doing, and carries forth a wordless teaching. Pierre Leyris si Houang Kia-Tcheng (1949): Le sage gouverne par le non-faire Il enseigne par le non-dire Pouvourville: vedeti: Matgioï Qixuan Liu(2002): The wise do good by doing nothing And teach well by teaching nothing. Red Pine thus the sage performs effortless deeds and teaches wordless lessons Rivenrock- It is for this reason that the sage lives in the condition of wu-wei (unattached action, or; doing-not doing), And teaches without words. Roberts Moss (2001): This is why the man of wisdom Concerns himself with under-acting And applies the lesson Of the word unspoken, Rosenthal Stan: (1984): In comparison, the sage, in harmony with the Tao, needs no comparisons, and when he makes them, knows that comparisons are judgements, and just as relative to he who makes them, and to the situation, as they are to that on which the judgement has been made. Schmidt, K.O., 1975-That is why the Sage strives to act without action to teach without speaking. Stanislas Julien (1842): De là vient que le saint homme fait son occupation du non-agir. Il fait consister ses instructions dans le silence. C'est la porte de toutes les choses spirituelles Stenudd Stefan (2011): So, the sage acts by doing nothing, Teaches without speaking, Sumitomo, O. 1945: Daher weilt der Weise im Beharren. Wandel, nicht Rede, ist seine Lehre. Suzuki D.T. & Paul Carus, 1913: Therefore, The holy man abides by non-assertion in his affairs and conveys by silence his instruction. Ta-Kao Ch’u (1904) : Therefore, the Sage carries on his business without action, and gives his teaching without words. Tam C. Gibbs, 1981- This is why the Sage manages affairs of Non-action and performs wordless teaching. Tan Han Hiong(2003): Hence, the sage manages his affairs with non-action, Teaches without utterance, Taplow, Alan B., 1982: Thus: Wu-Wei graces the affairs of the Sage - Teaching gracefully, Without words. Tran Cong Tien (2001): Therefore, the sage manages his affairs by "non-doing", and spreads his teaching by "non-talking". Trottier, J. L. A., 1994: (1994): Therefore, the Complete Thinker experiences without abstraction and accomplishes without visible action; Yet spreads their teaching by actions. Ursula K. Le Guin,1997- That’s why the wise soul does without doing, teaches without talking. Vladimir - Le sage préfère le non‐ agir4 et vit dans la quiétude.5 3 Les synonymes de ce mot Tao dʹorigine chinoise sont Conscience Primordiale, Créateur, Dieu le Père, Ishvara, Allah, Svarog, etc. 4 Cʹest‐ à‐ dire le calme de lʹesprit et du corps y compris l’arrêt du flot des pensées. Cela permet la maîtrise de lʹart de la méditation et du développement de soi en tant que conscience. (Ceux qui ne sont pas habitués au terme non‐ agir, peuvent mentalement le remplacer avec le terme méditation, en lisant ce texte). 5 Ici Lao‐ Tseu signifie le calme intérieur, ce qui sʹappelle hésychia en grec. L’ancienne voie mystique chrétienne l’Hésychasme est la source de son nom (voir le livre Écopsychologie par Vladimir Antonov). Waley Arthur (1934): (1934): Therefore the Sage relies on actionless activity, Carries on wordless teaching, Walker, Brian Browne, 1996- The wise person acts without effort and teaches by quiet example. Wang Wayne L., 2004: The Sage prefer tasks of Wu-action 2, and conducts teachings without words Wayism Therefore the master 7 acts non-assertively, and teaches without saying anything. Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): Therefore the sage goes about doing nothing, teaching no-talking. Wei Henry,1982- Thus the Sage handles affairs non-assertively, And imparts his teaching without words. Wieger Léon (1913) - English by Derek Bryce(1999): That being so, the Sage serves without acting and teaches without speaking../ Wieger Léon (1913): Cela étant, le Sage sert sans agir, enseigne sans parler. Wilhelm Richard: Also auch der Berufene: Er verweilt im Wirken ohne Handeln. Er übt Belehrung ohne Reden. / Richard Wilhelm / Étienne Perrot : Par suite, le Sage : Se tient à l'oeuvre sans agir. Il enseigne sans parler./ El Sabio obra sin actuar. Enseña sin hablar. Wilhelm Richard (1911) redat de H. G. Oswald, 1985: Realizing this, the saint performs effortlessly according to the natural Way without personal desire, and practices the wordless teaching thru one’s deeds. Wing R.L (1986): Therefore, Evolved Individuals Hold their position without effort, Practice their philosophy without words, World Therefore, the sage goes about living in the oneness of all things, teaching without speaking, Wrigley Ted -Therefore the taoist acts without a plan, teaches without a text Wu John C. H.(1939): Therefore, the Sage manages his affairs without ado, And spreads his teaching without talking. Wu Yi (1989): Therefore: the sage manages his affairs by non-action and spreads his teachings without words. Yang Xiaolin (2002): For this reason, the great men practiced Wu Wei. Yutang Lin (1948,1955): Therefore the Sage: Manages affairs without action; Preaches the doctrine without words; Zhang Z.Thomas (2004): Thus, the sage handles affairs without the intention for fame, and teaches without preaching, Zhengkun Gu (2007): Thus the sage behaves Without taking active action, Teaches without using words, Zi-chang Tang (1969): Thus the Sage ruler administered state affairs by non-interference and carried out education by non-preaching.
2.6. Capitolul 2 Fraza 6 / Chapter 2 Phrase 6 Fraza 6 redă propoziţiile 2.11- 2.13 Phrase 6 Sentences 2.11-2.13
2.11. Propoziţia 11 din capitolul 2 in variantele[WB][HSG][FY] 萬[万] 物作焉 而不辭[辞]。wàn wù zuò yān ér bù cí.。 (text in caractere chineze + text in pinyin) Toate lucrurile apar acolo dar fără control (text tradus in lb. română) Toate lucrurile din lume apar fără a le controla [ sfântul acceptă apariţia şi curgerea lucrurilor, fără să le direcţioneze; fără ca sfântul să se simtă autor ] ; All things unfold there, yet not controlled by them! Alle Dinge entfalten sich darin, doch nicht von ihnen kontrolliert! Tous les êtres du monde surgissent sans qu'il en soit l'auteur. (Liou Kia-Hway 1967, 1969)
2.12. Propoziţia 12 din capitolul 2 in variantele[WB][HSG][FY] 生而不有, shēng ér bù yǒu, (text in caractere chineze + text in pinyin tonuri ) crează dar fără să posede (text tradus in lb. română) El făptuieşte [le crează; le hrăneşte] fără să le posede [ fără să caute fructele acţiunii ; nu are preferinţe şi nu se ataşează; nu-şi însuşeste acţiunile şi fructele acestora ]; 8 They emerge, yet don't possess, Sie treten hervor, doch nicht besitzergreifend, Il produit sans s'approprier.
2.13. Propoziţia 13 din capitolul 2 in variantele[WB][HSG][FY] 為[为]而不恃, wéi ér bù shì, (text in caractere chineze + text in pinyin tonuri ) acţionează dar fără să aştepte (text tradus in lb. română) El acţionează, dar nu aşteaptă (recompensa) [ priveşte totul cu egală consideraţie] act, yet don't claim, wirken, doch nicht darauf pochend, Il agit sans rien attendre.
Mirahorian, 1992: ( vedeti traducerea de mai sus si notele din comentariu).
Ram , 1932 : Pe toate fiintele care se nasc in lume si care isi pun nadejdea in el, nu le uita si nici nu le indeparteaza. El creaza meritele lor, fara a si-le insusi. Le dezvolta (meritele) si nu se bizuie pe ele. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Pe toate fiinţele care se nasc în lume şi care îşi pun nădejdea în el, nici nu le uită, nici nu le îndepărtează. El le impulsionează şi astfel le creează merite fără a şi le însuşi. Le catalizează să se dezvolte şi nu se bizuie pe ele. Ian Hin-Shun, 1953 /Ян Хин-Шун: Atunci toate fiintele vor inflori si el nu le va refuza nimic. El creeaza si nu poseda ceea ce a creeat, face si nu foloseste de ceea ce a facut, / Тогда все вещи приходят в движение, и они не останавливают [своего движения]. Он создает и не обладает [тем, что создано], делает и не пользуется [тем, что сделано], /Then all things come into motion, and they do not stop [of his movement] He creates and does not possess [what he created], does and does not [what has been done], Luca Dinu, 1993: Cele zece mii de lucruri împreună apar dar nu el le căIăuzeşte-n fiinţă 9: face să crească şi nu stăpîneşte 10, foloase aduce şi răsplată nu cere 11 , ( vedeti notele in comentariu). Lupeanu Mira, 1997: El lasa toate lucrurile si toate fiintele din univers sa curga-n voie fara a le indruma; le da viata fara a le acapara; le creste, fara a le subjuga 8 Şerban Toader, 1999: „Cele zece mii de fiinţe şi lucruri" propăşesc iar el nu se pune în calea lor; le naşte, însă nu caută să le stăpânească; le creează, însă nu atârnă de ele; Sarbatoare Octavian, 2000/2002: Lucrurile în lume sunt toate într-o stare relativa. Înteleptul stiind aceasta nu-si arata preferintele. Priveste totul cu egala consideratie. Creiaza merite dar nu si le însuseste. El actioneaza optim, ia lucrurile asa cum sunt. / Things in the world continuously change. The wise one doesn't cling on anything. For him all are seen with the same potentiality. He acquires merits but is not attached to them. His takes things the way they are. Su Yan, 2009: Face ca cele zece mii de lucruri sa prospere, dar nu le vorbeste despre asta 4 le naste, dar nu le stapaneste; lucreaza si nu se mandreste,( vedeti notele in comentariu).
Abbott Carl (2012): Don’t all things on earth work and not shirk. Give birth to and yet not have, Do and yet not depend on, Addiss & Lombardo,1993: Creates ten thousand things without instruction, Lives but does not own, Acts but does not presume, Allchin D, 2002: He creates, not claiming it his own. He works, not waiting for return. With deeds complete, he sets no store by them. Ames Roger T. and Hall David L. (2003): The ten thousand things rise and fall without cease, Creating, yet not possessing, Working, yet not taking credit. Andreini Attilio (2004): non ostacola il divenire delle cose e agisce senza appropriarsene; non si attribuisce meriti per l’opera compiuta Auke Schade, 2016 -All-things rise, but do not initiate them. Act , but do not rely on it. Succeed, but do not claim. Bahm Archie J. (1958): Whatever is exists, and he sees that nothing is gained by representing what fully exists by a description - another lesser, diluted kind of existence. If something exists which cannot be wholly revealed to him with his viewpoint, he does not demand of it that it be nothing but what it seems to him. If some one else interprets him, he does not trust that interpretation as being equal to his own existence. Balfour, Frederic Henry (1884): He forms all things without shrinking [from the labour]; produces them without claiming the possession [of virtue]; acts without presuming on [his ability]; and completes his achievements without taking any credit to himself. Beck Sanderson, 1996: All things rise, and they do not turn away from them. They give them life, but do not take possession of them. They act, but do not rely on their own ability. Blackney Raymond B., 1955: He does for everything, Neglecting none; Their life he gives to all, Possessing none; And what he brings to pass Depends on no one else. As he succeeds, He takes no credit Bullen David, 2003-2006: Freedom from duality resides with him. Everything is his, but he has nothing. Every act is his, but he expects nothing. Bynner Witter, 1944: Takes everything that happens as it comes, As something to animate, not to appropriate, Byrn Tormod, K. (1997): Things come her way and she does not stop them; things leave and she lets them go. Chan Wing-Tsit(1963): All things arise, and he does not turn away from them. He produces them but does not take possession of them. Chang Chung-Yuan (1975): All things flourish without interruption. They grow by themselves, and no one possesses them. Work is done, and no one depends on it. Clatfelter, 2000 So stay within the emptiness Unless you rise you never fall Accepting that which comes your way You are forever all in all Chen Chao-Hsiu (2004): The myriad creatures keep on going without an end, creating life without possessing it, performing deeds without expectations, Chen Ellen M. (1989): Ten thousand things arise and he does not initiate them, They come to be and he claims no possession (yu) of them, He works (wei) without holding on, Cheng Lin (1949): He dose things without the desire for control. He lives without the thought of private ownership. He gives without the wish for return. Cheng Hong David, (2000): Allow all things to develop, but no to start; Produce, but not to possess; Care for, but not to master; Chohan Chou-Wing (2002): Everything in the universe, when defined, is relative to everything else. The sage does not try to differentiate things, he does not try to show his preference for things either in deed or in speech. Cleary, Thomas(1991): All beings work, without exception: if they live without possessiveness,. Conche, Marcel, 2003: Dix mille êtres éclosent et il n'en rejette aucun. Il aide à vivre sans s'approprier. Il oeuvre sans rien attendre. Correa Nina (2005, 2007): Then all living things will naturally arise on their own, and won't be given a starting point. They will take actions but won't depend on the results. They will succeed but won't dwell on their success. Crispin Starwell- Things come and go, and he lets them. He doesn't seize them, and so participates in their own spontaneity. He does his job and lets go. Cronk George (1999): Things come and go. He lets them come and go. He creates, but he does not own. He achieves, but he takes no credit. Crowley, Aleister (1923): All things arise without diffidence; they grow, and none interferes; they change according to their natural order, without lust of result. Delune- Les hommes autour de lui agissent. Il ne leur refuse pas son aide. Il crée sans s'approprier et oeuvre sans rien attendre. Derek Lin (2006): They work with myriad things but do not control They create but do not possess; They act but do not presume DN- No niega la existencia de las innumerables cosas. Las construye sin atribuirse nada. Hace su trabajo sin acumular nada por él. Duyvendak J. J.-L. (1953): le reste du chapitre 2.6. + 2.7. , à partir de : « Elles produisent, mais ne s’approprient pas ; elles agissent, mais n’en tirent aucune assurance ; elles font croître, mais ne dirigent pas. Quand une oeuvre est accomplie, elles ne s’y arrêtent pas. Parce qu’elles ne s’y arrêtent pas, elles ne disparaissent pas.», à la fin du ch. LI où il est en partie répété. Voir les notes sur ce chapitre. Eichi Shimomisse, 1998 - The Ten Thousand Things rise and fall. Tao "creates" everything without possessing, Evola Julius, 1923 -agisce senza impulso, crea senza dar forma, concepisce disinteressatamente, compie senza agire(5)/ 1959 - Dirige senza toccare (senza comandare), Forma (fa divenire, conduce a sviluppo) senza appropriarsi, Compie senza fare (senza richiamar l'attenzione su ciò che fa). Ganson C.: pseudonym for MacHovec, Frank J., 1962 Gia-Fu Feng & Jane English, 1972: The ten thousand things rise and fall without cease, Creating, yet not. Working, yet not taking credit. Goddard Dwight and Henri Borel (1919): Though troubles arise he is not irritated. He produces but does not own; he acts but claims no merit; Gorn-Old Walter, 1904 : he acts without effort; he produces with possessing, he acts without regard to the fruit of action; Hansen Chad: 2004: The ten-thousand natural kinds work by it and don't make phrases. They sprout but don't 'exist'. Deem-act and don't rely on anything. 2013: Hatcher Bradford, (2005): m A myriad beings emerge here, but without explanation n Are produced, but with no claims o Are developed, but with no expectations Haven- Tous les êtres agissent, et il ne leur refuse pas son aide. Il produit sans s'approprier, travaille sans rien attendre/ Haven modificat- Accepte toute chose sans humeur, Mène sa vie sans la posséder, S’accomplit sans rien attendre, Headless see: Clatfelter Jim Heider, John, 1985: All process reveals the underlying principle. This means that I can know Tao. I can know God. By knowing Tao, I know how things happen. Henricks, Robert G., 1989 (Translation Mawang Dui ) : 11. The ten thousand things arise, but he doesn't begin there; 12. He acts on their behalf, but he doesn't make them dependent; 13. He accomplishes his tasks, but he doesn't dwell on them; Heysinger I.W., 1903: like the myriad things which come to be, Which growing, claim no ownership, producing, no reward, Hilmar Klaus: 02.11. The myriad beings {all things; ten thousand entities} unfold there, and_(that) not declining./ Die unzähligen Wesen {Alle Dinge; ~ zehn_tausend Wesen} entfalten sich da, und_zwar un/aufhörlich. 02.12. They emerge, [and]_yet do not possess,/ Sie tauchen auf {treten_hervor}, [und]_doch nicht Besitz_ergreifend, 02.13. they act, [and]_yet do not claim,/ wirken, [und]_doch nicht darauf pochend, Hinton David(2000): that's why a sage abides in the realm of nothing's own doing, living out that wordless teaching. The ten thousand things arise without beginnings there, abide without waiting there, Hogan Ron, 2002- When things around them fall apart, they stay cool. They don't own much, but they use whatever's at hand. They do the work without expecting any favors. Ho Lok Sang, 2002: No word is ever spoken, yet living things thrive. No ownership is claimed, though Nature begets all creation. Humility is maintained even as achievement is made8. [vedeti nota in link in Bibliografie ] Hond Bram den (2003): The ten thousand things rise and fall without cease, But he does not begin them. He acts on their behalf, yet not taking credit. Huang Chichung (2003): When the ten thousand things rose, He did not initiate. He assisted without taking credit; Huang Tao (2005): The myriad creatures Act without beginning, Nourish without possessing, Accomplish without claiming credit. Hwang Shi Fu(1987): All things make an effort to prosper, and there is no one who comes to interfere with them. Moreover, the one who gives life to all things does not claim ownership of them; Intoppa, Francesco (2000): non ostacola il divenire delle cose e agisce senza appropriarsene non si attribuisce meriti per l’opera compiuta Jiyu Ren, 1985: He leaves all things to grow and change without initiation; Raises all things without making claim for his ownership; Promotes all things without attributing them to his contribution; Johnston Charles, 1921- Then all things come into being, and he gives them fruition. He brings them into being, yet seeks not to possess them. He perfects them, yet seeks no reward. Jonathan Star, 2000 - All things flourish around him and he does not refuse any one of them He gives but not to receive He works but not for reward Keping Wang (2008): He lets all things grow without his initiation; He nurtures all things but take possession of nothing; He promotes all things but lays no claim to his ability; Kim Ha Poong (2003): There rise the ten thousand things, but he disowns nothing, He gives them life, yet does not possess them; Rules them, yet does not depend on them; Kimura Yasuhiko Genku (2004): He accepts things as they arise, Creates without possessing, Performs without depending, Kiyoashi : pseudonym for Mitchell, Stephen Kline A. S. , 2003: From the Way come the myriad creatures Yet it imposes no authority. It gives them life without possession. It benefits them but asks no thanks. Kohn Livia (1993): They are part of the mystery. Mysterious and more mysterious — The gate of all that’s wondrous. Kunesh Tom : The world is acted upon by even the passive observer, still nothing is taken and nothing is destroyed. Things are created, actions taken, but no claim is made upon them. Kwok Man-Ho , Palmer, Ramsay, (1993): Life, all life began without words. Life is made-and no one owns it. The Tao is neither selfish nor proud. The Tao is generous and graceful in what it does LaFargue Michael (1992): The thousands of things arise and are active - and he rejects none of them. Larose Ray , 2000: Study and then forget. Larre (Père Claude Larre): Dix mille êtres éclosent ils ne le rejetaient pas Fournissant à leurs besoins sans les accaparer Entretenant sans assujettir S'acquittant de leur tâche sans s'y attarder Lau, D.C. (1963): The myriad creatures rise from it yet it claims no authority; It gives them life yet claims no possession; It benefits them yet exacts no gratitude; Lauer Conradin Von (1990): Les hommes, autour de lui, agissent. Il ne leur refuse pas son aide. Il crée sans s'approprier et oeuvre sans rien attendre. Legge : 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). Li David H. (2001): [A sage] neither interferes with myriad matters' generation, nor takes possession of [their] cultivation, nor expects approbation of [his/her] provision, Lindauer Make the 10000 things blend yet without trying to describe them Give birth yet without possessing Lin Paul J. (1977): He lets all things rise without dominating them, produces without attempting to possess, Liou Kia-hwai: (1967): Tous les êtres du monde surgissent sans qu'il en soit l'auteur. Il produit sans s'approprier. Il agit sans rien attendre. / (1969): Toutes choses du monde surgissent Sans qu'il en soit l'auteur. Il produit sans s'approprier, Il agit sans rien attendre, Ludd Ned (1999-2001): All things flourish without interruption; They are created but no one possesses them; work is done but no one expects a reward; Lynn Richard John (1999): The myriad folk model their behavior on him, yet he does not tell them to do so. He gives them life, yet he possesses them not. He acts, yet they do not depend on him. Mabry All things arise and she does not refuse them. She creates, but does not possess MacHovec, Frank J., 1962 (pseudonym: Ganson C.): are genuinely helpful, not discriminating; are positive, not possessive; do not proclaim their accomplishments, Mackay Rory B. (2014): Things arise and he lets them come; things disappear and he lets them go. He has but doesn’t possess, and acts without any expectations. Mair Victor H. (1990): He lets the myriad creatures rise up but does not instigate them; He acts but does not presume; He completes his work but does not dwell on it. Ma Kou (1984): Multitudes d’êtres apparaissent Qu’il ne rejette pas. Il crée sans posséder Agit sans rien attendre Matgioï (Albert de Pouvourville) 1894: Les dix mille êtres travaillent, mais il ne les oublie pas. Il les produit, mais ne les possède pas. Maurer Herrymon, 1985: He does not shun the ten thousand things: Rears them without owning them, Works for them without claiming them, McCarroll Tolbert : (1982): Deny nothing to the ten thousand things. Nourish them without claiming authority, Benefit them without demanding gratitude, McDonald J. H. (1996): All things appear, and he hardly turns away from the creatures worked on by him: Some he gives solid, good life, he hardly disowns his chosen ones./ McIntyre, Stephen(2009): James Legge translation via Stephen R. McIntyre Mears Isabella (1916): he brings all beings into action, he does not refuse them; he gives them life, but does not possess them; he acts, but does not look for reward; Medhurst, Spurgeon C., (1905): He attends to everything in its turn and declines nothing; produces without claiming; acts without dwelling thereon; Merel Peter (1995): He accepts the ebb and flow of things, Nurtures them, but does not own them, Mitchell , Stephen (pseudonym Kiyoashi ) (1988): Things arise and she lets them come; things disappear and she lets them go. She has but doesn't possess, acts but doesn't expect./ Stephen Mitchell traduction Benoit Labayle (2008): Muller Charles (1997): Here, the myriad things are made, yet not separated. Therefore the sage produces without possessing, Acts without expectations Ni Hua-Ching (1979): One guides people by living in accord with the essence of life. One brings good things about, but has no intention of possessing them. One performs work, but has no intention to acquire personal power. Nyssen Olivier : Des milliers d'êtres produisent ici sans faire de commencement, engendrent sans posséder, agissent sans fiabilité. Old - vedeti /see: Gorn-Old, Walter, 1904 Org Lee Sun Chen (2000): Even after having had activated and motivated all and every things and creatures to embark their potentialities on the best possible course, he will never withdraw from his continuous and painstaking support. [A Sage] would help [all creatures] to relish their lives without being possessive; Ould Herman, 1946- He beholds al things that have been made - he does not turn his back on them. He achieves, but does not claim merit; Parinetto Luciano(1995): Le diecimila creature sorgono ed egli non le rifiuta, le fa vivere manon le considera come sue, opera ma nulla si aspetta. Partrick E. Moran- The myriad creatures arise and he does not deny any of them. They are produced, yet he does not seek to possess them. He acts and yet does not claim compensation for so doing. Pierre Leyris si Houang Kia-Tcheng (1949): Il ne refuse rien à la foule des êtres Mais il nourrit chacun sans se l'approprier; Il accomplit sa tâche sans s'en prévaloir Pouvourville: vedeti: Matgioï Qixuan Liu(2002): Things work without intruding on the natural process, Develop and produce without desiring willfully, And are successful without feeling success. Red Pine he doesn't start all things he begins he doesn't presume on what he does he doesn't claim what he achieves Rivenrock- He knows that names and images are fleeting, and all things will transform. One who seems to follow tonight might lead another time. He sees all that is done as neither large nor small. All things are neither grand nor miniscule. Actions are neither difficult, nor done with ease. He acts without expectation. Things spring up around him, and he accepts them, but does not possess them. Roberts Moss (2001): That all ten thousand things may come forth; Without his direction, Live through their lives; Without his possession, And act of themselves; Unbeholden to him. Rosenthal Stan: (1984): Through his experience, the sage becomes aware that all things change, and that he who seems to lead, might also, in another situation, follow. So he does nothing; he neither leads nor follows. That which he does is neither big nor small; without intent, it is neither difficult, nor done with ease. Schmidt, K.O., 1975- He lets things happen and does not try to stay them. He labors and is not greedy
Stanislas Julien (1842): Alors tous les êtres se mettent en mouvement, et il ne leur refuse rien. Il les produit et ne se les approprie pas. Il les perfectionne et ne compte pas sur eux. Stenudd Stefan (2011): Attends all things without making claim on them, Works for them without making them dependent, Demands no honor for his deed. Sumitomo, O. 1945: Alle Wesen nahen sich ihm und er entzieht sich keinem. Er schafft ohne Besitztum; Suzuki D.T. & Paul Carus , 1913: When the ten thousand things arise, verily, he refuses them not. He quickens but owns not. He acts but claims not. Merit he accomplishes, but he does not dwell on it. Ta-Kao Ch’u : (1904) : text deplasat / comme chez Duyvendak J. J.-L. (1953) le reste du chapitre 2.6. + 2.7. , à la fin du ch. LI où il est en partie répété. (voir les notes du ch. LI) à partir de : 2.5. When all things come into being, Tao does not reject them. It produces them without holding possession of them. It acts without depending upon them, and raises them without lording it over them. Tam C. Gibbs, 1981- The myriad things are made without the slightest word. Nature gives birth but does not possess. It acts but does not demand subservience. Tan Han Hiong(2003): And lets everything develop without any interference. Dao procreates but does not possess. It facilitates development but does not gloat. Taplow, Alan B., 1982: Receiving all happening as natural, Without needing to judge or control. Giving life and animation to all experience Without needing to dominate. Accomplishing, Without expecting reward. Tran Cong Tien (2001): The Way makes all things and denies nothing; it gives birth to them, but lays no claim to them; it does its work, but does not say by its work; it accomplishes his work, but does not dwell on things.. Trottier, J. L. A., 1994: (1994): Accepting the ebb and flow of the many living things. Raises them, but makes no claim of them. Does his work, but does not brag about it. Ursula K. Le Guin,1997- The things of this world exist, they are; you can’t refuse them. To bear and not to own; Vladimir - Tout se produit autour de telles personnes comme par enchante‐ ment. Ils ne sont pas attachés à quoi que ce soit sur Terre. Ils ne possèdent rien de ce qu’ils produisent. Ils ne tirent aucun orgueil de leurs travaux. Waley Arthur (1934): (1934): But the myriad creatures are worked upon by him; He does not disown them. He rears them, but does not lay claim to them, Controls them, but does not lean upon them, Walker, Brian Browne, 1996 - He accepts things as they come, creates without possessing, nourishes without demanding, accomplishes without taking credit. Wang Wayne L., 2004: All beings proceed without showing a start act without expecting a return, and accomplish showing preferences 3 Wayism Things arise and she lets them come; things disappear and she lets them go. She has but does not possess, acts but does not desire results. Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): Therefore the sage goes about doing nothing, teaching no-talking. The ten thousand things rise and fall without cease, Creating, yet not. Working, yet not taking credit. Wei Henry,1982- The ten thousand things grow apace, But he does not let them down. He produces but does not claim ownership; He acts but does not presume on the result; Wieger Léon (1913) - English by Derek Bryce(1999): He lets all beings become, without thwarting them, he lets them live, without monopolizing them, and lets them act, without exploiting them../ Wieger Léon (1913): Il laisse tous les êtres, devenir sans les contrecar•rer, vivre sans les accaparer, agir sans les exploiter. Wilhelm Richard: Alle Wesen treten hervor, und er verweigert sich ihnen nicht. Er erzeugt und besitzt nicht. Er wirkt und behält nicht. / . H. G. Oswald, 1985: / Richard Wilhelm / Étienne Perrot : Tous les êtres viennent à lui, et il ne se refuse pas à eux. Il produit et ne possède pas. Il agit et ne garde rien./ Todos los seres se presentan ante él, y a ninguno se niega. Crea, pero no posee. Realiza, pero no retiene. Wilhelm Richard (1911) redat de H. G. Oswald, 1985: The saint inspires the vitality of all lives, without holding back. He nurtures all beings with no wish to take possession of. He devotes all his energy but has no intention to hold on to the merit. Wing R.L (1986): Are a part of All Things and overlook nothing. They produce but do not possess, Act wihtout expectation, Succeed wtihout taking credit. World accepting and dismissing all things with indifference, creating without attachment, working without credit. Acts and deeds are completed and forgotten Wrigley Ted -She creates, but doesn't define Nurtures, but doesn't lay claim Wu John C. H.(1939): He denies nothing to the teeming things. He rears them, but lays no claim to them. He does his work, but sets no store by it. Wu Yi (1989): All things arise, he does not reject them. He produces, but does not possess; acts, but does not take credit; Yang Xiaolin (2002): They wordlessly taught people and let the world develop by itself. Create but do not control, nurture but do not own, Yutang Lin (1948,1955): All things take their rise, but he does not turn away from them; He gives them life, but does not take possession of them; He acts, but does not appropriate; Zhang Z.Thomas (2004): lets things develop without initialize them, lets things grow without interfering them, lets things move ahead without forcing them, Zhengkun Gu (2007): Lets all things rip without interference, Gives them life without claiming to be their owner, Benefits them without claiming to be their benefactor, succeeds without claiming credit. Zi-chang Tang (1969): All things are resolved in order and nothing is rejected. It produces All Things but it does not possess them. It provides everything for them but it does not take anything from them.
2.7. Capitolul 2 Fraza 7 / Chapter 2 Phrase 7 Fraza 7 redă propoziţiile 2.14-2.16/ Phrase 7 Sentences 2.14-2.16
2.14. Propoziţia 14 din capitolul 2 in variantele [WB] [HSG] [FY] 功成 而弗居。gōng chéng ér fú jū. (text in caractere chineze + text in pinyin ) work complete but do not atach (show preferences) lucrarea împlinită dar nu se ataşează (text tradus in lb. română) Iar odată lucrarea sa împlinită, nu se ataşează de ea. [ ii dă drumul; nu se consideră autor; nu se laudă]. 9 their tasks are accomplished, [and]_yet (they) won't take any credit or do not dwell_on them./ Aufgaben erfüllen sie, [und]_doch nicht (sie) halten_sich_auf damit {verweilend dabei}. Son œuvre accomplie, il ne s'y attache pas.
2.15. Propoziţia 15 din capitolul 2 in variantele [WB] [HSG][FY] 夫唯弗居, fū wéi fú jū, (text in caractere chineze + text in pinyin ) Only by (showing) not attachment (residence; preferences) doar fiindcă nu se ataşează (text tradus in lb. română) Tocmai fiindcă nu se ataşează [ nu acumulează; nu-şi atribuie realizările; nu-şi însuşeşte meritele, ce decurg din faptele sale]; For just {only} not dwelling_on it,/ Denn gerade nicht sich _aufzuhalten damit, Puisqu'il ne s'y attache pas,
2.16. Propoziţia 16 din capitolul 2 in variantele [WB] [HSG] [FY] 是 以 不 去。shì yǐ bù qù. (text in caractere chineze + text in pinyin ) therefore it will never go away de aceea nu pierde (pleacă; părăseste) niciodată (text tradus in lb. română) De aceea nu are nimic de pierdut [meritele nu-l părăsesc niciodată; opera sa dăinuie ]. therefore they have nothing to lose. lässt sie dar/um nicht entschwinden. son oeuvre ne passera pas
Mirahorian, 1992: ( vedeti traducerea de mai sus si notele din comentariu).
Ram , 1932 : Asa castiga el merite, dar ramane mai presus de ele. Rămâne mai presus de ele si meritele nu-l parasesc niciodata. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Aşa câştigă el merite, dar rămâne mai presus de ele. Rămânând mai presus de ele, nici meritele nu îl părăsesc niciodată datorită detaşării sale izvorâte din înţelepciune.
Ian Hin-Shun, 1953 /Ян Хин-Шун: infaptuieste lucrurile si nu se mindreste. Pentru ca nu se mindreste,[nici o fiinta] nu[-l] paraseste./ поскольку он не гордится, [все существа его] не покидают./does and does not [what has been done], since he does not proud, [all of his creatures] do not leave. Luca Dinu, 1993: lucrarea-mplineşte şi nu se mîndreşte. 12 Tocmai pentru că nu se mîndreşte împlinirea-i rămîne. ( vedeti notele in comentariu). Lupeanu Mira, 1997: si se-ncununa de succes, fara sa si-l atribuie; si tocmai pentru ca si-l atribuie de-a pururi dainuieste meritul sau Şerban Toader, 1999: îşi desăvârşeşte lucrarea, insă nu o ia în stăpânire: numai şi numai pentru că nu o ia în stăpânire, meritul său rămâne cu el. Sarbatoare Octavian, 2000/2002: Le îndeplineste, dar ramâne mai presus de merite. Astfel ca meritele ramâne cu el tot timpul./ In performing he is above the actions. Thus his merits are always with him. Su Yan, 2009: isi implineste lucrarea, dar nu cere rasplata.5 Si tocmai pentru ca el nu cere rasplata, implinirea ii ramane ( vedeti notele in comentariu).
Abbott Carl (2012): Achieves success and yet not dwell. The simple man alone does not dwell, Because of this he never leaves. Addiss & Lombardo,1993: Accomplishes without taking credit. When no credit is taken, Accomplishment endures. Allchin D, 2002: When achievements are not owned, neither can they be lost. Ames Roger T. and Hall David L. (2003): Work is done, then forgotten. Therefore it last forever. Andreini Attilio (2004): e proprio per questo sono riconosciuti i suoi meriti Auke Schade, 2016 - Only that what is not claimed. can therefore not be taken away. Bahm Archie J. (1958): If some part of him stands out as if a superior representative of his nature, he will not surrender the rest of his nature to it. And in not surrendering the whole of his nature to any part of it, he keeps himself intact. This is how the intelligent man preserves his nature. Balfour, Frederic Henry (1884): It is only he who thus does not stand upon his merit; and therefore his merit does not depart from him. Beck Sanderson, 1996: They accomplish, but claim no credit. Because they claim no credit, their accomplishment remains with them. Blackney Raymond B., 1955: And just because he does not take it, Credit never leaves him. Bullen David, 2003-2006: This is his accomplishment, which can never be destroyed. Bynner Witter, 1944: To earn, not to own, To accept naturally without self-importance: If you never assume importance You never lose it. Byrn Tormod, K. (1997): She has without possessing, and acts without any expectations. When her work is done, she takes no credit. That is why it will last forever. Chan Wing-Tsit(1963): He acts but does not rely on his own ability. He accomplishes his task but does not claim credit for it. It is precisely because he does not claim credit that his accomplishment remains with him. Chang Chung-Yuan (1975): Achievements are made, but no one claims credit. Because no one claims credit, achievements are always there. Clatfelter, 2000 So stay within the emptiness Unless you rise you never fall Accepting that which comes your way You are forever all in all Chen Chao-Hsiu (2004): fulfilling the mission without claiming a victory, because the sage does not ask for praise, therefore the praise remains with him for ever. Chen Ellen M. (1989): Accomplishes (ch'eng) without claiming merit. Because he does not claim merit, His merit does not go away. Cheng Lin (1949): He achieves without claiming credit for himself. Because he does not claim credit for himself, he is always given credit. Cheng Hong David, (2000): Complete work, but not to claim credit, By not claiming credit, his credit will not be lost. Chohan Chou-Wing (2002): This does not mean that the sage does nothing or says nothing; rather, it means that he "accepts things as they are," easily and naturally, without making any demands. Cleary, Thomas(1991): act without presumption, and do not dwell on success, then by this very nondwelling success will not leave. Conche, Marcel, 2003: L' oeuvre accomplie, il ne s'y attache pas. Parce qu'il ne s'y attache pas, il ne reste pas abandonné. Correa Nina (2005, 2007): You see, it is only by not dwelling on their success That they won't depart from what they already have. Crispin Starwell- Because he does, he acts in eternity as he finds repose in time. Cronk George (1999): He completes his work and then forgets about it. Practice non–ado, and your accomplishments endure. Crowley, Aleister (1923): The work is accomplished; yet continues in its orbit, without goal. This work is done consciously; this is why its energy is indefatigable. Delune- Il ne s'attache pas à ses oeuvres. Et, par là, il les rend éternelles." Derek Lin (2006): They succeed but do not dwell on success It is because they do not dwell on success; That it never goes away DN- Cumple su tarea sin vanagloriarse de ella, y, precisamente por no vanagloriarse, nadie se la puede quitar. Duyvendak J. J.-L. (1953): le reste du chapitre 2.6. + 2.7. , à la fin du ch. LI où il est en partie répété. (voir les notes sur ce chapitre) à partir de : « Elles produisent, mais ne s’approprient pas ; elles agissent, mais n’en tirent aucune assurance ; elles font croître, mais ne dirigent pas. Quand une oeuvre est accomplie, elles ne s’y arrêtent pas. Parce qu’elles ne s’y arrêtent pas, elles ne disparaissent pas.», Eichi Shimomisse, 1998 - Accomplishes with no claim, Thus, no adherence, no vanish." Evola Julius, 1923 -Essenzialmente: E fuori dalla differenzione della coscienza umana la sorgente della forza originaria. / 1959 - Essenzialmente: non risiedendo (nel dominio dei correlativi, là dove si svolge il giuoco degli opposti) Partecipa sempre (della forza originaria). Ganson C.: pseudonym for MacHovec, Frank J., 1962 Gia-Fu Feng & Jane English, 1972: Work is done, then forgotten. Therefore it lasts forever. Goddard Dwight and Henri Borel (1919): he builds but does not dwell therein; and because he does not dwell therein he never departs. Gorn-Old Walter, 1904 : he brings his work to perfection without assuming credit; and claiming nothing as his own, he cannot at any time be said to lose. Hansen Chad: 2004: Accomplish their work and don't dwell in it. Because they don't dwell in it, they don't lose it./ 2013: Hatcher Bradford, (2005): p Works are accomplished, but with no dwelling q Insofar as there is no dwelling r This means there is no departure Haven- accomplit des oeuvres méritoires sans s' attacher, et, justement parce qu'il ne s'y attache pas, elles subsistent. /Haven modificat- Développe ses mérites sans s’y attacher. Solitaire, sans attache, présence. Headless see: Clatfelter Jim Heider, John, 1985: The leader knows that constant interventions will block the group's process. The leader does not insist that things come out a certain way. The wise leader does not seek a lot of money or a lot of praise. Nevertheless, there is plenty of both. Henricks, Robert G., 1989 (Translation Mawang Dui ) : 14. It is only because he doesn't dwell on them, that they therefore do not leave him. Heysinger I.W., 1903: And claiming naught, assuming naught, continue ceaselessly. Hilmar Klaus: 02.14. their tasks are accomplished, [and]_yet (they) do not dwell_on them./ Aufgaben erfüllen sie, [und]_doch nicht (sie) halten_sich_auf damit {verweilend dabei}.; 02.15. For just {only} not dwelling_on it,/ Denn gerade nicht sich _aufzuhalten damit, 02.16. there/fore they do_not vanish./ lässt sie dar/um nicht entschwinden. Hinton David(2000): come to perfection without dwelling there. Without dwelling there: that's the one way you'll never lose it. Hogan Ron, 2002- When they're done, they move on to the next job. That's why their work is so damn good. Ho Lok Sang, 2002: No credit is claimed even as work is done. Because no credit is claimed, so no credit is ever lost.9 [vedeti nota in link in Bibliografie ] Hond Bram den (2003): When he has done the work, then he forgets about it. Therefore it lasts forever and it does not leave him. Huang Chichung (2003): Scored merits without claiming. Precisely because he claimed not, They never vanished. Huang Tao (2005): It is accomplishment without claiming credit that makes the outcome self- sustaining. Hwang Shi Fu (1987): works laboriously for them, and does not expect a reward in return; establishes the feat for them, and does not confess the achievement. Because it does not confess the achievement, no one can forget the achievement. Intoppa, Francesco (2000): e proprio per questo ; sono riconosciuti i suoi meriti Jiyu Ren, 1985: And takes no credit for himself when the work is done. It is because no claim is made that his credit cannot be forfeited. Johnston Charles, 1921-When his work is accomplished, he remains detached from it. He seeks no glory, and is therefore glorious. Jonathan Star, 2000 - He completes but not for results; He does nothing for himself in this passing world; so nothing he does ever passes Keping Wang (2008): He accomplishes his work but takes no credit for his contribution. It is because he takes no credit. That his accomplishment stays with him for ever. Kim Ha Poong (2003): His work is done, but he never dwells in it. Truly, since he never dwells, He never departs. Kimura Yasuhiko Genku (2004): Accomplishes without claiming credit.. Because he does not claim credit for himself, His virtues endure forever more. Kiyoashi : pseudonym for Mitchell, Stephen Kline A. S. , 2003: It does its work but claims no merit. Because it claims no merit Merit is never lacking in it. Kunesh Tom : Things are controlled but not manipulated for personal gain. Compensation -- verbal or material -- is never the desired goal. Kwok Man-Ho , Palmer, Ramsay, (1993): Without ever claiming any merit And the sage's greatness lies in taking no credit. LaFargue Michael (1992): He is a doer but does not rely on this he achieves successes but does not dwell in them. He just does not dwell in them, and so they cannot be taken away. Larose Ray , 2000: Let the tide ebb and flow. Larre (Père Claude Larre): Parce qu'ils ont choisi de ne pas s'attarder Ils demeurent à jamais Lau, D.C. (1963): It accomplishes its task yet lays claim to no merit. It is because it lays claim to no merit That its merit never deserts it.. Lauer Conradin Von (1990): Il ne s'attache pas à ses oeuvres. Et, par là, il les rend éternelles. Legge : 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. Li David H. (2001): nor seeks acclamation for [their] accomplishments. It is because [the sage] does not seek acclamation for [his/her] accomplishments that they do not disappear. Lindauer Act yet without relying on results Are of outstanding service yet aren't willing to reside therein.In the end, only be unwilling to reside therein Appropriately, a lack of detachment happens. Lin Paul J. (1977): acts without asserting, achieves without taking credit. And because he does not take credit, it will never leave him. Liou Kia-hwai: (1967): Son oeuvre accomplie, il ne s'y attache pas. Puisqu'il ne s'y attache pas, son oeuvre ne passera pas / (1969): Son oeuvre accomplie, Il ne s'y attache pas, Et puisqu'il ne s'y attache pas, Son oeuvre restera. Ludd Ned (1999-2001): achievements are made but no one claims credit. Since no one claims them, achievements are always there. Lynn Richard John (1999): And he achieves success yet takes no pride in it. It is just because he is not proprietary that he does not lose it. Mabry Accomplishes, but takes no credit When finished, she doesn't dwell on it. Because she does not dwell on it, it is always present. MacHovec, Frank J., 1962 (pseudonym: Ganson C.): and because they do not proclaim them, credit for them can never be taken away. Mackay Rory B. (2014): When his work is done, he takes no credit. That is why it will last forever. Mair Victor H. (1990): Now, Simply because he does not dwell on them, his accomplishments never leave him. Ma Kou (1984): Ne s’attache pas à ses œuvres; Et dans cet abandon Ne demeure pas abandonné. Matgioï (Albert de Pouvourville) 1894: Il les développe, mais ne gagne rien [sur eux]. Les mérites accomplis, il ne leur est pas. Evidemment, il ne leur est pas : ainsi il n'en est pas abandonné (1). (1) Ayant bâti la maison, il n'y habite pas. Il quitte la maison: le souvenir de la maison s'accrocheà son coeur (Glose). Maurer Herrymon, 1985: Accomplishes but takes no credit. Because he does no take credit, It cannot be taken from him. McCarroll Tolbert : (1982): Do the work, then move on. And, the fruits of your labor will last forever. McDonald J. H. (1996): He hardly takes possession of anyone under fair conditions. He rears his sons in earthly ways, but neither appropriates nor lays blatant claim to any one. He acts, but doesn't rely on his outer, visible smartness or miracle-working ability. He very often claims no credit. At times he controls them, but hardly leans on any of them. Because he lays claim to no credit, the handy credit can hardly be taken away from him. Yes, for the very reason that he hardly calls attention to what he does, he isn't ejected at once. McIntyre, Stephen (2009): James Legge translation via Stephen R. McIntyre Mears Isabella (1916): he works out perfectness, but claims no credit. The Master, indeed, rests not on rewards. That is why he passes not away. Medhurst, Spurgeon C., (1905): completes his purposes without resting in them. Inasmuch as he does this he loses nothing. Merel Peter (1995): And lives, but does not dwell. Mitchell , Stephen (pseudonym Kiyoashi ) (1988): When her work is done, she forgets it. That is why it lasts forever../ Stephen Mitchell traduction Benoit Labayle (2008): Muller Charles (1997): And accomplishes without abiding in her accomplishments. It is precisely because she does not abide in them That they never leave her. Ni Hua-Ching (1979): When one's task is accomplished, one lets go of it and seeks no reward or recognition. Because one does not claim credit for oneself, one does not do any damage to oneself. Nyssen Olivier : Le mérite est accompli, mais il n'est pas résident. L'époux qui est seul n'est pas résident, c'est pourquoi il ne part pas. Old - vedeti /see: Gorn-Old, Walter, 1904 Org Lee Sun Chen (2000): [He] would carry out good deeds without asserting his authority; [He] would not claim his merit after each success; It is just because of his avoiding appropriating his contributions, nothing whatsoever can take away from him his achievements [of Te]. Ould Herman, 1946- He does not call attention to what he does, not claim success. Regarding nothing as his own, he loses nothing that is his. Parinetto Luciano(1995): Compiuta l'opera egli non rimane e proprio perché non rimane non gli vien tolto. Partrick E. Moran- When he brings meritorious work to completion he takes no credit for it. For only by not taking credit for these accomplishments are the fruits of his activities kept safe. Pierre Leyris si Houang Kia-Tcheng (1949): Il achève son oeuvre sans s'y attacher Et comme il ne s'y attache pas Il se maintient Pouvourville: vedeti: Matgioï Qixuan Liu (2002): Only those who possess nothing; Will lose nothing. Red Pine and because he makes no claim he suffers no loss Rivenrock- Things go away, and he recognizes their departure without grief or joy. When the work is done he leaves it be. Because he does not dwell in it, it will last." Roberts Moss (2001): To the work he completes; He lays down no claim. And this has everything to do; With why his claim holds always true.. Rosenthal Stan: (1984): His task completed, he then lets go of it; seeking no credit, he cannot be discredited. Thus, his teaching lasts for ever, and he is held in high esteem. Schmidt, K.O., 1975- He acts and does not demand anything. He receives and does not retain anything. Stanislas Julien (1842): Ses mérites étant accomplis, il ne s’y attache pas. Il ne s’attache pas à ses mérites ; c’est pourquoi ils ne le quittent point. Stenudd Stefan (2011): Because he demands no honor, He will never be dishonored. Sumitomo, O. 1945: wirkt ohne Ehrgeiz, vollendet Verdienstliches und pocht nicht darauf. Weil er nichts begehrt, trägt er den Lohn in sich selbst. Suzuki D.T. & Paul Carus , 1913: "Since he does not dwell on it It will never leave him." Ta-Kao Ch’u : (1904) : text deplasat / comme chez Duyvendak J. J.-L. (1953) le reste du chapitre 2.6. + 2.7. , à la fin du ch. LI où il est en partie répété. (voir les notes du ch. LI) à partir de : 2.5. When merits are accomplished, it does not lay claim to them. Because it does not lay claim to them, therefore it does not lose them. Tam C. Gibbs, 1981- Only because it claims no credit is it indispensable. Tan Han Hiong (2003): When it accomplishes his task, it does not claim credit. As the sage does not claim credit for his success, The credit cannot be taken away from him. Taplow, Alan B., 1982: In never assuming importance, When the Sage's work is complete, It remains, everlastingly. Tran Cong Tien (2001): And yet it is just because he does not dwell on things that nobody can ever take them away from it. Trottier, J. L. A., 1994: Finishing tasks, and moves on. And yet it is just because of moving on. That nobody can take works away. Ursula K. Le Guin,1997- to act and not lay claim; to do the work and let it go: for just letting it go is what makes it stay. Vladimir - Puisquʹils ne s’exaltent pas, ne se vantent pas, nʹexigent pas de respect spécial des autres — ils sont plaisants pour tous. Waley Arthur (1934): (1934): Achieves his aim, but does not call attention to what he does; And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done. Walker, Brian Browne, 1996- Because he constantly forgets himself, he is never forgotten. Wang Wayne L., 2004: Only by showing no preferences it will never fade away Wayism When her work is done, she forgets it. That is why its merits last forever. Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): Work is done, then forgotten. Therefore it lasts forever. Wei Henry,1982 - He achieves success but does not take the credit. For the very reason that he takes no credit, Credit does not separate from him." Wieger Léon (1913) - English by Derek Bryce(1999): He does not attribute to himself the effects produced, and in consequence these effects last../ Wieger Léon (1913): Il ne s’attribue pas les effets produits, et par suite ces effets demeurent. Wilhelm Richard: Ist das Werk vollbracht, so verharrt er nicht dabei. Und eben weil er nicht verharrt, bleibt er nicht verlassen. / . H. G. Oswald, 1985: / Richard Wilhelm / Étienne Perrot : L'oeuvre accomplie, il ne s'y attache pas. Et justement parce qu'il ne s'attache pas, il ne reste pas abandonné. / Cuando termina la obra, no se aferra a ella. Y precisamente por no aferrarse, nada ni nadie le abandona. Wilhelm Richard (1911) redat de H. G. Oswald, 1985: When success is achieved, he seeks no recognition. Because he does not claim for the credit, hence shall not lose it. Wing R.L (1986): Since, indeed, they take no credit, it remains with them. World Because the sage is at one with Infinity, she is immortal. Wrigley Ted - Accomplishes, but walks away Because he walks away, what he does, lasts. Wu John C. H.(1939): He accomplishes his task, but does not dwell upon it. And yet it is just because he does not dwell on it That nobody can ever take it away from him. Wu Yi (1989): achieves merit, but does not dwell [on it]. Because he does not dwell on it, it does not leave him. Yang Xiaolin (2002): accomplish but do not claim. Only when you do not claim the accomplishment, will it never leave. Yutang Lin (1948,1955): Accomplishes, but claims no credit. It is because he lays claim to no credit That the credit cannot be taken away from him. Zhang Z.Thomas (2004): lets things succeed without boast about them. Because the sage does not brag his success, he would continue to be successful. Zhengkun Gu (2007): Because he does not claim credit, His credit is never lost. Zi-chang Tang (1969): He accomplished deeds for them, but he did not claim the deeds. Since he did not claim the deeds, they did not leave him.
5. Comentariu /Commentary/Commentaire /Kommentar/Comentario/Commento
Note şi comentarii :
1. Evola Julius1923: "Conştiinţa umană, introducand frumosul, crează în mod necesar in sine ceea ce este urât"/ "La coscienza umana, ponendo il bello, creò necessariamente insieme ad esso il brutto". Evola Julius1959: "Pentru toţi de sub cer, conceperea frumosului da naştere (as correlative ) urâtului" /"Per tutti sotto questo cielo, concepito il bello Nasce(come correlativo) il brutto" Realizarea imparţialităţii şi a stării incolore din propoziţia 2.9 nu este posibilă fără schimbarea mentalităţii sau a programării conceptuale, ce comandă percepţia, atitudinile, acţiunile şi reacţiunile noastre faţă de contrarii. Contrariile sunt două feţe ale aceleiaşi realităţi; cel ce se opreşte doar la unul dintre aspectele polarizate, pierde intreaga realitate, care este alcătuită din ambele polarizări; Complementaritatea a două aspecte contrare, ce par imposibil de împăcat si de imaginat o întâlnim în cazul "luminii", care este simultan atât o realitate continuă ( delocalizată; ondulatorie; undă), cât şi o realitate discontinuă (localizată; corpusculară; particulă); Ceva care este în acelaşi timp atât un proces localizat [particulă materială], cât şi un proces delocalizat [câmp; undă] este dificil de conceput şi de exprimat verbal, dar tocmai aceste caracteristici paradoxale le intâlnim în realitate. Suntem prizonierii unei programări conceptuale limitative(care ne orbeşte şi ne blochează capacităţile divine); Lao Tzu incepe capitolul 2 cu evidenţierea programării dualiste in plan senzorial sau estetic. Atunci când definim ceea ce este frumos, definim automat şi ceea ce nu este frumos. Intre nori, oceane, pârâuri, fluvii, gheţari şi fulgii de zapadă nu există nici o deosebire profundă, fiindcă toate sunt in esenţă apă. Unii nori sunt percepuţi drept frumoşi şi alţii drept urâţi, din cauză că suntem programaţi să percepem lucrurile prin intermediul filtrului reprezentat de credinţele şi concepţiile noastre (să nu uităm că intotdeauna "concepţia comandă percepţia"). Ce ar fi dacă am avea puterea să aruncăm tot ce e urât la gunoi ? Am rămâne doar cu norii frumoşi şi sterpi din care nu plouă niciodată. Intre noroi şi aur nu există nici o diferenţă profundă, fiindcă in esenţă toate corpurile materiale sunt formate din acelaşi fluid nuclear(alcătuit din protoni, neutroni şi electroni), care la rândul său nu este decât o formă de manifestare a energiei (o formă impachetată sau localizată a luminii). Dacă am avea puterea să aruncăm tot ce nu e aur la gunoi am muri de foame şi de sete. Atunci când realitatea umbrelor proiectate pe ecranul mental este abstractizată-separată- compartimentată printr-o simplă etichetare a unei părţi, drept frumoasă, dăm naştere şi la urât. Abstractizarea-separarea-ierarhizarea ori selecţia conştientă sau inconştientă, implicită sau explicită, a unui sistem de referinţă estetică, generează apariţia simultană a frumosului şi a urâtului. In lipsa unei programări senzoriale şi estetice, care să comande percepţia realităţii, unde am mai putea să descoperim deosebirea dintre frumos şi urât ? Credinţele care ne-au fost implantate, întipărite prin "impriting" în prima copilărie, chiar se substituie realităţii, devenind însăşi realitatea, ca şi in transa hipnotică. Inocularea sugestiei post- hipnotice, că nu se mai poate percepe culoarea roşu a făcut obiectul unui spectacol şi a unei ştiri la televiziunea din Rusia; vedeţi filmul pe adresa: http://www.youtube.com/watch?v=XmZ5vt8pd6o&feature=player_embedded O inţelegere a artificialităţii ierarhizărilor şi diferenţierilor estetice(frumos-urât) este facilitată de faptul că în fiecare zonă etno-geografică întâlnim alte criterii estetice(buzele subtiri apreciate in Franta nu sunt apreciate in Africa).
2. Evola Julius(1923): "definirea binelui dă realitate in mod necesar şi răului"/"definendo il bene, dette in uno necessariamente realtà anche al male". Evola Julius(1959): "Fixand binele ia formă non-binele"/ "Fissato il bene Prende forma il non- bene". Atunci când o parte a realităţii este etichetată, abstractizată, separată, ierarhizată, considerată drept bună ori benefică, apare simultan şi o parte a realităţii pe care o respingem sau pe care distrugem, fiindcă o considerăm rea sau nocivă; de aici distrugerea echilibrului ecologic planetar; azi constatăm cu îngrijorare dispariţia unor specii de plante, de o inestimabilă valoare medicală şi agricolă, dar uităm că această decimare a avut drept suport credinţa (concepţia; programarea conceptuală) că aceste plante sunt dăunătoare sau inutile: "buruienile sunt azi apreciate ca sursă de remedii în boli incurabile sau ca bănci genetice, pentru plantele care şi-au pierdut rezistenţa în faţa maladiilor, după ce au fost intensiv utilizate ». In acelaşi mod nu s-au pierdut numai specii de plante şi de animale, ci şi întregi culturi(tezaure de experienţă; tradiţii ale civilizaţiilor care ne-au precedat) ale unor popoare etichetate drept «barbare», de către cei care aveau nevoie de o justificare, pentru faptele inumane pe care le-au săvârşit ulterior, fiindcă sub eticheta de «civilizare sau creştinare» s-a ascuns de cele mai multe ori "genocidul, terorizarea, adică colonizarea conştiinţelor, prin "spălarea sau ştergerea creierelor" (braiwashing) şi reprogramarea conceptuală"; La fel procedăm şi cu copiii noştri sau cu părerile ori descoperirile noastre sau ale semenilor noştri, atunci când le cenzurăm, sau când le ucidem în faşă, înainte de a le examina potenţialul (ţinerea in rezervă a cenzurii este condiţia de baza in creşterea creativităţii şi in brainstorming). Generaţii nesfârşite de fiinţe umane au fost invăţate in şcoli să se supună, să asculte, să se conformeze şi aşa a fost ucisă creativitatea, copilăria, iubirea, diversitatea(Reamintiţi-vă permanent cuvintele lui Antoine de Saint Exupéry : " Cel diferit de mine, departe de a mă leza mă imbogăţeşte"/"Celui qui diffère de moi, loin de me léser m’enrichit "). In acelaşi mod suprimăm şansele salvării omenirii de la autoanihilare. Normele, regulile sunt implanturi informaţionale, care ne limitează percepţia, procesarea informaţiilor şi raza de acţiune, pentru a deveni celule specializate ale unui organism social cu interese străine de realizarea menirii noastre ca fiinţe care s-au trezit la conştienţă, un organism social care se indepărtează chiar de propria sa menire: asigurarea supravieţuirii speciei umane. Se ştie că în fiecare zonă etno-geografică întâlnim alte ierarhizări estetice(frumos-urât), valorice(bine-rău) şi alte coduri morale(benefic-nociv); aceste tipare sau programe au fost implantate, inoculate prin "impriting" în prima copilărie - ceea ce este interzis intr-o zonă este permis în alta. Recompensat in 1973 cu Premiul Nobel, Konrad Lorenz descoperitorul procesului de imprinting şi creatorul ştinţei comportamentului animalelor(etologiei/ethology/éthologie) a demontat dogma că domesticirea este benefică sau a existenţei unui bine absolut; puii de raţă sălbatică abia ieşiţi din găoace se ataşau de primul obiect in mişcare pe care-l vedeau (om; minge; ceas; lumânare), ca de supremul binefăcător-propria mamă, deşi această ataşare era nocivă, o adevărată condamnare la moarte ( lumânarea pe care o urmau le provoca durere, suferinţă şi pierderi: de pildă se pierd numeroase capacităţi, cum ar fi acelea de hrănire, de a zbura şi de a migra). Decretarea drept bune/benefice a anumitor specii de plante şi de animale a condus la distrugerea celorlalte specii(considerate: rele/nocive/dăunatoare), ceea ce a alterat echilibrul ecologic planetar. Astăzi se fac eforturi de salvare a unor specii pe cale de disparitie şi prin crearea de bănci genetice(s-au pierdut buruieni de leac, s-au pierdut specii de cereale sălbatice imune la bolile ce au afectat soiurile cultivate intensiv]; Procesul de selecţie sau cel de ierarhizare umană în buni(valoroşi) şi în răi(lipsiţi de valoare) a condus la întârzieri grave în evoluţia civilizaţiei de pe Terra; numai o întâmplarea făcut ca mulţi din cei consideraţi eronat ca lipsiţi de valoare (Michael Faraday; T. A. Edison) să se afirme şi să schimbe faţa secolului în care trăim(poate că şi aceasta este una din cauzele pentru care SUA se află acum în fruntea ierarhiei planetare); dacă criteriile de ierarhizare valorică ar fi fost corecte atunci şeful de promoţie de la Şcoala de Arte şi Manufacturi din Paris nu ar fi ajuns un băcan, iar Eiffel, Alexandre-Gustave, ultimul clasat in ierarhia valorică, să devină un celebru inginer, un pionier al construcţiilor metalice şi al aerodinamicii (mecanicii fluidelor), cunoscut mai ales pentru turnul care-i poartă numele].
3. In propoziţia 2.03. "A fi (prezenţa) şi a nu fi (absenţa) "( "to be or not to be" William Shakespeare) se generează reciproc(veghea/activitatea generează somnul/inactivitatea) Evola Julius1923: "Existenţa şi non-Existenţa, se nasc astfel una din alta printr-o diferenţiere de "esenţă"/"Essere e non-essere nascono dunque l'un dall'altro dalla differenziazione dell' essenza"; 4. Evola Julius1923: "posibilul şi imposibilul apar din diferenţierea experienţei senzoriale"/ "possibile e impossibile dalla differenziazione della esperienza sensibile"; 5. In propoziţia 2.05. Cel ce aruncă/dispreţuieşte micul/scurtul/infinitezimalul pierde automat şi marele/lungul fiindcă ele sunt două feţe ale aceleiaşi monede; universul mare are drept origine şi temelie universul infinitezimal, nemanifestat, lumea subcuantică; Inaltul şi josul[umilul] se ating şi curg unul către celălalt [ stelele neutronice sunt după chipul şi asemănarea unui nucleu atomic; trăim într-o realitate circulară "cel din urmă este şi cel dintâi"]. Evola Julius(1923): "marele şi micul (apar) din diferenţierea spaţiului"/"grande e piccolo dalla differenziazione dello spazio";
6. Evola Julius1923: "înaltul(susul) şi josul apar prin diferenţiere în direcţie"/ "alto e basso dalla differenziazione nella direzione"; Heraclit spunea: Ὁδὸς ἄνω κάτω μία καὶ ὡυτή(hodòs áno káto mía kaì houté) "Drumul în sus şi în jos sunt/este unul şi acelaşi ". "The way upward and downward are one and the same".(G.W.T. Patrick translation; Oxford, 1877) "The way up and the way down is one and the same" (John Burnet translation London,1920; William Harris translation). "Le chemin ascendante et descendante sont/est une seule et même chose"; "La route qui monte et qui descend est une seule et la même". Fragment BY 69 DK 60 Euripides says, "The parched earth loves the rain, and the high heaven, with moisture laden, loves earthward to fall." And Heraclitus says, "The unlike is joined together, and from differences results the most beautiful harmony, and all things take place by strife." Fragment BY 46
Note la text Transa centrifugă (care a condus la inrobire, cădere in realitatea secundă) şi transa centripetă ( care duce la eliberare din realitatea secundă) folosesc acelasi drum ( scară), dar in sens contrar. Un (μία) même (ὡυτή) chemin (ὁδὸς) en haut (ἄνω), en bas (κάτω). Le chemin en haut, et le chemin en bas sont un et le même The way (ὁδὸς) up (ἄνω) and the way down (κάτω) is one (μία) and the same (ὡυτή).
Surse/Sources: Numărul fragmentului in ordinea BY şi DK / Greek texts in BY and DK Numărul fragmentului in ordinea BY/BY number order: din lucrarea lui Bywater, Ingram "Heracliti Ephesii Reliquiae", Oxford, 1877] Numărul fragmentului in ordinea DK /DK number order: din lucrarea "Diels and Kranz's Die Fragmente der Vorsokratiker". Diels a inchis fragmentele cu numar peste 126 ca nesigure Hippolyte, Réfutation de toutes les hérésies, IX, 10, 4. Hippolytus, Ref. haer. ix. 10. Context:--Up and down he (Heraclitus) says are one and the same. "The way upward and downward are one and the same." Diogenes Laert. ix. 8. Context:--Heraclitus says that change is the road leading upward and downward, and that the whole world exists according to it. Cleomedes, p. meteôrôn i, p. 75, Bak.; Maximus Tyr. xli. 4, p. 489. Plotinus, Enn. iv. 8, p. 468.; Tertullian, adv. Marc. ii. 28.; Iamblichus from Stob. Ecl. i. 41.; Compare Hippocrates, peri trophês 45.; M. Antoninus vi. 17.; Philo, de Incorr. mundi 21, p. 508. Idem, de Somn. i. 24, p. 644.; Idem, de vit. Moys. i. 6 p. 85. Musonius from Stob. Flo. 108, 60.
7. In propoziţia 2.07 in variantele [WB][HSG][FY] [MWD B] intâlnim: 音聲之相和[in varianta GD: 音圣之相和也 avem un caracter omofon 聖/圣shèng (sfânt; sacru) in loc de 聲/声shēng(sunet, voce, zgomot; ton; muzica; ecou)]: In varianta Mǎwángduī A ( MWD A): 意聲之相和 音 este inlocuit de 意 = "semnificaţia şi sunetul"/ "meaning and sound" / „Bedeutung und Laut“. 意 yì : gând; idee; semnificaţie; dorinţă/thought; idea, meaning, opinion; think ; wish, desire, Ceea ce vrem şi ceea ce spunem ar trebui să fie in unitate(mesajul explicit şi implicit să indice acelaşi lucru)/what you want and what you say should be the same man(Ho Kwok) In actuala formulare folosită in variantele[WB][HSG][FY] [MWD B] [音 聲[声]相 和 yīn shēng xiāng hé este dificil să stabilim termenii cuplului intre 音yīn (sunet; ton, voce; pronunţare; silabă; fonem) şi 聲[声] shēng(sunet, voce, zgomot; ton; muzica; ecou)] Din cauza evidentei abateri de la regula din text această propoziţie este omisă din traducerea capitolului de către Chao-Hsiu Chen; Tang Zi-Chang Această propoziţie a fost tradusă drept: "vocea (sunetul) şi tăcerea (ecoul) se armonizează reciproc " (Mirahorian, Tao Jian Wen, Bratila, 1992). Tinând cont de principiile care guverneaza contrariile avem perechea principală "voce-tăcere/sunet- tăcere( de tip lumină-intuneric; prezenţă-absenţă), iar perechea secundară voce-ecou/sunet-ecou(de tip acţiune şi reacţiune). Am găsit o singură traducere care sesizează cuplul primordial ("voce-tăcere/sunet- tăcere) , dar aşezat invers decât ordinea you-wu, 有 yǒu - 無 wú (a fi- a nu fi; a avea- a nu avea), lumina-intuneric, activitate-inactivitate: "Tăcerea şi sunetul se fac vizibile reciproc"/ Silence and sound make each other conspicuous/ "le silence et le son(bruit) se rendent mutuellement visibles " ( Hua-Ching Ni). Perechea secundară: voce-ecou/sunet-ecou (de tip acţiune şi reacţiune; intrebare-răspuns) indică deja calea de trezire("marea revelaţie este tăcerea"), păstrarea şi adâncirea golului creat după punerea intrebării, ca in tehnica koan(vedeţi capitolul 11), a intrebărilor paradoxale, care sparg dualitatea intrebare - răspuns: "sunet şi ascultare"/sound and hearing".[Xiaolin Yang]; Ascultarea era fundamentală şi pentru Heraclit. "Dacă nu sunt versaţi în ascultare, ei nu ştiu nici să vorbească"/L'écoute est aussi fondamentale pour Héraclite: "N’étant pas versés dans l’écoute, ils ne savent pas non plus parler "./Listening is also fundamental to Heraclitus. "Not being versed in listening, they do not know about."
"ecoul (reacţiunea) este răspunsul/indică prezenţa sunetului(acţiunii)"/Echo affirms sound(Chou-Wing Chohan) sau "sunetul şi ecoul işi răspund in armonie unul altuia" [Su Yan, Herald, 2009]
Majoritatea traducerilor existente cuplează două acţiuni [vocea şi sunetul (muzica)], ca şi cum aceste s-ar afla in raport de opoziţie, ca şi perechile anterioare: "Vocea şi sunetul (muzica) se armonizează reciproc /Voice and sound harmonize each other" (John C. H. Wu; Gia-Fu Feng; Tien Cong Tran; Tao Huang; А. Маслов ) sau in ordinea inversă "Sunetul şi vocea se armonizează reciproc /Sound and voice harmonize each other "(Ren Jiyu; Paul J. Lin; Yi Wu; Ha Poong Kim; Wing-Tsit Chan; Б. Виногродский) "Sunetul şi glasul se acordă reciproc". [Cărarea si virtutea, Editura Ram, Aninoasa-Gorj, 1932] "Voce şi sunet impreună intră in armonie"[Dinu Luca, Humanitas, 1993] In traducerea realizată de Mira şi Constantin Lupeanu(1997) avem: "sunetul(instrumentelor muzicale) şi glasul se imbină armonios" ce sună şi ce rezonează /what sounds and what resonates(Liu Qixuan) "Rezonanţa armonizează sunetele/Resonance harmonizes sound(Ch’u Ta-Kao) "Vocea(notele) şi sunetele se acordează"/Voix (notes) et sons s’accordent( Ma Kou, 1984 ) "Consoanele şi vocalele armonizează unele cu altele /the consonants and vowels harmonize with each other (Gu Zhengkun) Armonia mutuală intre ton şi voce/The mutual harmony of tone and voice(Robert G. Henricks) "Notele şi sunetele se acordează"/Note and sound harmonize with each other(D. C. Lau) "Pitch and tone harmonize each other".( R. L. Wing; Han Hiong Tan) "That the musical notes and tones become harmonious through the relation of one with another"( James Legge) "Muzica şi zgomotul se armonizează intre ele /music and noise harmonize one another(David Hinton) "Muzica şi vocea se armonizează reciproc /Music and voice mutually harmonize(Chichung Huang; Michael Lafargue В. В. Малявин); "Muzica şi vocea răspund una la cealaltă/ Музыка и голос друг другу откликаются"(В. В. Малявин) "Tonurile şi vocea depind reciproc pt a crea armonia /tones and voice interdepend in harmony(Lin Yutang; Chang Chung-Yuan; Henry Wei ) "Vocile şi instrumentele(muzica instrumentală) se armonizează intre ele /voices and instruments harmonize with one another(Ellen M. Chen) "Sunete instrumentale şi tonurile vocale depind unele de altele pt a crea armonie /instrumental sounds and voice tones depend on one other for harmony(Richard John Lynn; Thomas Z. Zhang ; И. И. Семененко) "Tune and sound are distinguished by [the rule whether a stream of sounds has internal harmonization]; Lee Sun Chen Org "Melodia şi ritmul in mutuală armonie /Melody and rhythm of each other harmony,/Мелодия и ритм друг с другом гармонируют(Е. А. Торчинов) "Sunete şi muzica in acord unele cu alta/Sounds and music agree with one another/ Звук и Мелодия друг с другом согласуются( А. Е. Лукьянов) "Sunetele inalte şi cele joase/shrill and bass,(Walter Gorn Old, Self-Perfection) pitch and mode give harmony to one another.(Arthur Waley) "Vocea inaltă si joasă generează armonia/ voix haute basse fait harmonie; высшие голоса вместе с низшими производят гармонию (Д. П. Конисси) In traducerea lui Ian Hin-Sun in lb. română, din 1953 au dispărut cei doi termeni care trebuiau puşi intr-un tip de opoziţie(vedeti relatiile intre contrarii): " ....contopindu-se, ajung la armonie" In variantă in lb. rusă apare: " sunetele, care fuzionează, intră în armonie"(звуки, сливаясь, приходят в гармонию), [Ian Hin-Sun, Ян Хин-Шун 1950]. Tradiţia de a nu sesiza cuplul se continuă cu Vladimir Antonov : "diferite sunete se amestecă şi crează armonia" /"Different sounds mix and create harmony" şi cu Lok Sang Ho: "armonia este produsă atunci când sunetele se combină in unison"/harmony is produced when sounds combine in unison. Octavian Sărbătoare traduce: "Vocea se sprijină pe sunet" Evola Julius (1923): "sunetul articulat şi gălăgia (zgomotul) prin diferenţierea sunetului"/ "suono articolato e rumore dalla differenziazione del suono"; In concluzie, actuala variantă de transmisie este eronată fiindcă se pierde seria cuplurilor de contrarii anterioare. Se poate corecta eroarea dacă păstrăm raportul manifestat-nemanifestat de până acum (you-wu; prezenţă-absenţă). Dacă ne gândim cine este contrariul luminii (lipsa luminii= intunericul), inseamnă că in opozitie cu sunetul, vocea, gălăgia şi zgomotul asurzitor (alte semnificaţii ale caracterului 2.39: 音 yīn yin1 yin şi ale caracterului 聒 guā kua; care apare in unele variante de transmitere) suntem obligaţi să folosim termenul "tăcere"(lipsa sunetului), care este redat de caracterul omofon shěng sheng 3 (redat in imaginea de mai jos) în locul variantelor transmise eronat şi care folosesc caracterul 2.40: 聲 shēng scheng: ton, voce; sunet; muzică; E: sound, voice, tone, reputation;
Adevăratul caracter din capitolul 2 in poziţia 40, care se află in cuplu de opoziţie cu 2.39: 音 yīn yin (sunet, voce, zgomot, gălăgie; ton, inălţime/frecvenţă) sau 聒 guā kua (gălăgie; a asurzi; zgomot asurzitor); nu este: 2.40 聲 shēng sheng1scheng[R: ton, voce; sunet; muzică; E: sound, voice, noise; tone; music reputation], ci caracterul omofon Unihan U+35C2 redat mai sus: shěng sheng3, care are semnificaţia: a tace; a păstra tăcerea; a ţine gura inchisă; a fi atent cum vorbeşte cineva; variantă nonclasică a caracterului U+7701; 省shěng sheng3: buze lipite; a examina; a urmări; a parcurge; a cutreiera(in cantoneză) ; English definition: to keep the mouth shut; to keep silence; to be careful how one speak, (non-classical form of U+7701 省) tight-lipped ; to examine; to watch; to scour (esp. Cantonese) imaginea acestui caracter: http://ctext.org/dictionary.pl?if=en&char=%E3%97%82 http://www.mdbg.net/chindict/chindict.php?popup=1&cdqchid=%E3%97%82 http://www.chine-informations.com///chinois/dictionnaire/?q=sheng&champs=pinyin
In dicţionare apar următoarele definiţii: 漢語大字典
Transcrierea tradiţiei orale prin caracterul omofon 2.40: 聲 shēng scheng [R: ton, voce; sunet; muzică; E: sound, voice, tone, reputation] este o eroare ţinând cont atât de cuplurile anterioare (manifestat-nemanifestat; mare-mic; plin-gol, faţă-spate), cât şi de faptul că vocea[glasul; gălăgia, manifestarea ori acţiunea verbală] se află în opoziţie şi complementaritate cu «tăcerea», aşa cum mişcarea şi agitaţia se află in opoziţie cu repausul, plinul se află in cuplu cu golul. Tăcerea este ecranul pe care se proiectează «filmul» vorbirii şi al muzicii, la fel cum nemanifestatul 無 wú este oceanul (32.11-12: "Tao este pentru lumea manifestată ceea ce sunt fluviile si marea pentru torente şi râuri/Tao est au monde ce que sont les fleuves et la mer aux torrents et rivières"), realitatea suport, «ecranul» pe care se face proiecţia cinematografică a realităţii manifestate 有 yǒu. Perpetuarea acestei erori este datorată faptului că există şi cuplul dintre voce şi sunetul instrumentelor muzicale, dar acest cuplu nu respectă legea de bază din orice succesiune de comparaţii ( se păstrează constant o singura axă de tip acţiune si inacţiune(de aici şi concluzia: 2.9: "De aceea sfântul /înţeleptul se aşează in nonacţiune 無為 Wu-Wei); Importanţa opririi vorbirii exterioare şi interioare (şi a proceselor mentale asociate) este recunoscută în toate traditiile de centrare «tăcerea este de aur»; interiorizarea cere tăcere, adică suspendarea exteriorului interiorizat prin vorbire; tăcerea apare şi în tradiţia pitagoreică, inspirată de şcoala antică egipteană. Fără sincopă dispare armonia muzicală; la fel de importantă este tăcerea, pauza şi sincopa în retorică»; Dacă Lao Tzu nu s-ar fi referit la «tăcere» atunci nu se justifică concluzia din afirmaţiile care urmează după succesiunea de cupluri de contrarii: «De aceea sfântul [înţeleptul] consideră nonacţiunea [無為 wu-wei (la nivel mental); nondiscriminarea; lipsa de părtinire; conştienta în starea de martor imparţial] drept întâia sa datorie şi practică 不言 Bu Yan (lit.: "fără cuvinte", tăcerea, comunicarea nemijlocită de cuvinte sau instruirea nonverbală); Sfântul(înţeleptul) contactează realitatea fără abstractizare-separare în contrarii şi îi învaţă pe alţii fără să apeleze la vorbe. »;[2.9-10] In capitolul 26 găsim o altă confirmare a traducerii adoptate: «Greul (dificilul) este izvorul (şi temelia) uşorului; Calmul (liniştea; tăcerea; repausul) este stăpânul agitaţiei (mişcării; gălăgiei)» [26.1-2.] .
8. Propoziţia 2.08. Inainte [în faţă ; începutul] şi după [în spate; sfârşitul] se urmează reciproc. [ înainte şi după sunt separări-abstractizări, in timp şi spaţiu dintr-un proces; într-o secvenţă circulară începutul şi sfârşitul sunt identice].前後 "inainte şi după" (in timp şi spaţiu) este preferabil cuplului "in faţă şi in spate"(se urmează reciproc)/before and after (in space and time), better than “front and back" ("mutually following”) / „Davor und Danach“ (in Raum und Zeit), besser als „vorn und hinten“ („einander folgen“). Aici ar fi bine să observăm că Lao Tzu se referă la lumea efectelor fiindcă ceea ce se află in faţă, atât in spaţiu cât şi in timp, este realitatea manifestată, lumea efectelor; locul unde ne ducem ( viitorul), iar ceea ce se află in spate reprezintă locul de unde am venit (trecutul). Singura cale de a ne elibera din acest cerc vicios, in care totul este captiv in cicluri, care se repetă la nesfârşit, este să contactăm realitatea suport ("temelia"), realitatea atemporală şi invariabilă din spatele filmului (ecranul, lumea cauzală). Acest lucru se realizează prin aşezare in Acum-Aici, adică prin eliminarea agitaţiei somatice, psiho-afective, intrând in actiunea paradoxală (無為 wú wéi) in care se manifestă cunoaşterea nemijlocită şi actiunea directă (comunicarea directă), care merge dincolo de acţiune şi inacţiune, dincolo de gălăgie şi tăcere. Dualitatea dintre cale şi destinaţie sau dintre mijloacele de a ajunge şi scop nu apare decât in cazul ruperii de "acum şi aici", ca urmare a intoarcerii in minte(dorinţe, aşteptări, speranţe, frică de eşec, indoială, preocupare de rezultat). Picasso s-a inşelat, fiindcă importantă nu este "găsirea"(scopul), ci căutarea (intrarea in cale)/Picasso s’est trompé, ce n’est pas "la trouve" qui importe, c’est bien "la cherche" ! Evola Julius1923: antecedent (precedent; cauză) şi ceea ce urmează (consecinţă, efect) apar din diferenţierea continuităţii"/ "antecedente e conseguente dalla differenziazione della continuità" Orice inceput este un sfârşit şi acest lucru se petrece atât intr-o realitate circulară, cât şi intr-o realitate temporală discontinuă - in fiecare clipă vechiul se sfârşeşte, işi incetează existenţa şi incepe o alta, intr-o succesiune rapidă de cadre, ca intr-un film, se crează in fiecare clipă o nouă realitate.
Richard Wilhelm / Étienne Perrot : 02
Notes : Richard Wilhelm / Étienne Perrot La connaissance du Bien et du Mal marque ici tout comme dans la Genèse III, le commencement du malheur, mais Lao-Tseu généralise en ajoutant qu'à l'intérieur du monde de l'apparence, puisque tous les contraires se conditionnent réciproquement, la position de l'un entraîne nécessairement celle de son opposé contradictoire. L'« Au-delà » du Bien et du Mal que réclame Lao-Tseu est donc essentiellement très différent de celui de Nietzsche.
Intéressante est la remarque du commentaire II, selon laquelle le « Bien » est le « sommet du Beau » et du point de vue qualitatif ne diffère en rien de lui. Cela correspond parfaitement à la terminologie de toute l'oeuvre. « Bon » peut se traduire le plus souvent par « ayant toutes les qualités requises ». Ce n'est rien d'autre que l'idéal de la vérité et de la beauté transposé dans l'action. Le vieux penseur chinois se rencontre ici avec la manière la plus moderne de traiter des Idées les plus élevées.
L'application pratique d'un exposé théorique est indiquée habituellement par la phrase stéréotype : « Par suite, le Sage ». Le « Sage » est l'homme en harmonie avec la voie, le « Saint », le « Prophète », qui est en même temps voué comme tel à la maîtrise du monde. Selon des sources chinoises, chaque fois que cette formule est présente, il s'agirait d'une citation faite à partir d'un ouvrage perdu : « Fen Tien ».
La doctrine d'« opérer sans agir » qui imprègne tout le livre est ici exprimée pour la première fois. L'idée est tout à fait analogue au « ne pas faire » tolstoïen. Il s'agit de laisser opérer les forces créatrices dans et par le moi personnel, sans vouloir intervenir extérieurement. C'est là, certes, un idéal qui fait partie comme tel de la culture chinoise; même Kong-Fou-Tseu le mentionne en tant qu'idéal suprême, (cf. Kong-Fou-Tseu, Entretiens, Livre XV, 4). Toutefois, on ne le trouve sous cette forme intégrale que chez les « mystiques ». Mais en ce sens il est de tous les temps. Cf. sur ce point la position de Goethe et de Spinoza (Ch. Schrempf, Goethes Lebensanschauung I, p. 179 et suiv.). Les lignes 3-8, qui riment dans le texte original, sont probablement une citation tirée d'un recueil de sentences d'une époque plus ancienne.
2 Dinu Luca, Cartea Despre Dao şi Putere (Dao De Jing), completată cu pasaje ilustrative din Zhuang Zi. Introducere, traducere din chineza veche şi note de Dinu Luca, Editura Humanitas, 1993
CAPITOLUL 2 Cînd tot Subcerescul 1 ştie că ce e frumos e frumos se iveşte şi urîtul, iar cînd fiecare ştie că ce e bine e bine se iveşte şi răul.
Astfel existenţă şi nonexistenţă una din alta se nasc2, greu şi uşor unul pe altul se-mplinesc, lung şi scurt unul altuia îşi dau formă 3, sus şi jos unul pe altul se sprijină 4, voce şi sunet5 împreună intră-n armonie, înainte şi înapoi unul altuia îşi urmează 6,
Prin urmare Înţeleptul 7 fără făptuire îşi îndeplineşte lucrările 8 şi fără cuvinte îşi oferă învăţătura.
Cele zece mii de lucruri împreună apar dar nu el le căIăuzeşte-n fiinţă 9: face să crească şi nu stăpîneşte 10, foloase aduce şi răsplată nu cere 11 , lucrarea-mplineşte şi nu se mîndreşte. 12 Tocmai pentru că nu se mîndreşte împlinirea-i rămîne.
NOTE ------1 . "Subcerescul" desemnează lumea, pămîntul locuit de om. Adesea expresia se referă numai la societatea umană. 2. Sau "vid şi plin unul pe altul se nasc", "ceva şi nimic unul pe altul se nasc" etc. 3. Sau, după o altă glosă, "Iung şi scurt funcţionează ca termeni de comparaţie (contrastant) unul pentru celălalt". 4. Literal, "sus şi jos se înclină (luîndu-se ca punct de sprijin) unul pe celălalt". 5. Sau "muzica instrumentală şi cîntecul", "un singur sunet şi o măsură întreagă" etc. 6. D.C. Lau vede o contradicţie în această propoziţie şi propune pentru rezolvarea ei o soluţie destul de pragmatică: "It may seem strange to say that before and atler follow each other, but this refers probably to a ring. Any point on a ring is both before and after any point , depending on the arbitrary choice of the starting point." În opinia noastră, această propoziţie nu trebuie separată de cele care o preced, cu care de altminteri se află într-o simetrie perfectă, împreună definind structura fenomenală a universului, în care termenii complementari coexistă şi alternează continuu. 7. Isabelle Robinet scrie despre Înţelept (literal,"Omui spiritual") : "Dans Ie Daode jing il s'agit surtout d'un sage souverain , ou d'une sorte de demiurge, une sorte de forme anthropomorphisee du Dao en ce sens que, immobile meneur du monde, il en assure le salut par sa seule existence insoupconee, par son non-agir, en se placant au centre Un . " ( 199 1 : 35) 8. Verbul wei2, "a acţiona, a făptui" , descrie întotdeauna o acţiune deliberată, un act conştient, îndeplinit cu o intenţie precisă şi avînd o finalitate bine conturată. Negarea sa produce, evident, inversul acestor conolaţii, sintagma wuwei, "nefăptuirea", desemnînd astfel un proces a cărui finalitate este să fie lipsit de finalitate, un tip de acţiune care pomeşte de la o atitudine fundamentală faţă de lucruri, cea de laissez faire, ziran (a lăsa totul să se petreacă) de la sine". Pornind de aici idealul daoist de guvernare este sintetizat în formula "a făptui fără făptuire" (cf. cap. 63): suveranul trebuie să adopte numai formele de actiune care respectă pornirile intrinseci ale fiecărui lucru , intrind astfel in armonie cu operaţiile marii legi naturale, Dao. O altă' formulare tiplc daoistă marchează eficacitatea acestei maniere de a ajunge la scopul dorit fără a apela la nici un mijloc coercitiv: "prin nefăptuire nici o faptă nu rămîne nefăptuită" (cf. cap. 48) . Conceptul wuwei nu este strict daoist, ci se revendică dintr-o sumă de tradiţii foarte vechi .. pentru care stau mărturie şi două pasaje din Alectele lui Confucius: "Maestrul a spus: .Cel care guvernează prin virtute poate fi comparat cu Steaua Polară care rămane în sălaşul său in timp ce mulţimea de stele se învîrteşte în jurul eL . " (II : 1) şi Maestrul a spus: "Dacă cineva a guvernat prin nefăptuire, acela hotarat ca a fost Shun. Ce fapt.e a făcut el vredată? EI nu făcea decît sa stea grav şi respectuos, cu faţa îndreptată către sud . " (XV : 4) 9. Prin a călăuzi in fiinţă" am tradus o sintagmă cu sensul de "a inţia a se afla la originea apariţiei (Iucrurilor)". În varianta standard a lui Wang Bi apare aici un alt termen. cu sensul de "a controla, a domina" sau "a accepta, a nu respinge". fraza trebuind deci tradusa: " Cele zece mii de lucruri apar, dar el nu le controlează/refuză . " Am urmat alatari de numeroşi alti exegeţi moderni. textul editat de Fu Yi, aşa-numitul "text vechi", confirrnat de alte trei variante şi de textul n de la Mawangdui. Deşi, aşa cum scrie şi Ellen M. Chen, este destul de evident faptul ca in lectura preferată de noi, textul subliniaza caracterul spontan al aparitiei tuturor lucrurilor. Jiang Xichang considcră că "cele zece mii de lucruri" desemnează în fapt poporul, lăsat de suveran să îşi urmeze pomirile fireşti, fără ca el să "iniţieze" vreo actiune plin care să se amestece in mersul normal al lucrurilor.
10. Prin "a stăpini" am tradus verbul you, "a poseda, a considera al său". Am interpretat sheng ca verb factitiiv (" a face să crească") , şi nu ca verb activ ("a da naştere") . Exegeţii care preferă lectura termenului ca verb activ adaugă drept subiect fie "Înţeleptul", fie "cele zece mii de lucruri". lata cîteva exemple: "Înţeleptul naşte cele zece mii de lucruri şi nu le consideră ale sale" (Gao Heng) ; "He produces without attempting ta possess" (Paul J. Lin) ; "He rears them but does not lay claim to them" (Waley) ; "... they live without possessiveness" (Cleary) ; "Cele zece mii de lucruri se dezvoltă şi nu pot fi posedate cu forţa"(Feng Dafu, Zhang Songru) etc.
11 . Am urmat glosele lui Heshang Gong în interpretarea acestei fraze. citindu-l pe wei2, literal "a face, a făptui", ca a conferi, a da, a aduce (foloase şi avantaje)" şi parafrazînd prin "a (nu) aştepta răsplata", un termen al cărui sens literal este "a se baza pe, a se bizui pe (acţiunile sale pentru a fi recompensat)". Iată alte echivalări: "EI face bine celor zece mii de lucruri şi nu consideră că a făcut o faptă bună" (Gao HengJ ; .. El făptuieşte fără a căuta răsplată" (Zhang Songru); "Dacă există făptuire, ea nu e legată de aspiraţiile sale" (Feng Dafu); "(He) controls them, but does not lean upon them" (Waley) ; "(He) acts without asserting" (Paul J. Lin) ; "He acts and puts no stress on it" (Erkes); "He works without holding on" , (Ellen M . Chen) etc. 12 . Literal, "realizările sale sînt meritorii, dar nu stă' (în acelaşi loc cu meritul său = nu îşi arogă nici un merit) ".
2.1 . Relativitatea termenilor opuşi . Egalizarea tuturor lucrurilor şi atributelor in Unu
Vorbirea nu este doar răsuflare : ea este menită să spună ceva, numai că acest ceva nu este niciodată întru totul definit . Există sau nu cu· adevărat vorbire? Unii consideră că vorbirea ar ti diferită de ciripitul păsărilor: există însă vreo diferenţă între cele două? Ce a putut să-I ascundă atit de bine pe Dao încît să dea naştere diferenţei dintre adevărat şi fals? Ce a ocultat atît de mult vorbirea încît să dea naştere diferenţei dintre afirmaţie şi negaţie?* ------* Aşa cum menţionează şi Lin Yutang, cei doi termeni traduşi de noi aici prin "afimlaţie· (shi1 ), respectiv "negaţie" (fei) , desemneaza "general moral judgements aud mental distinctions: "right" and "wrong", "true" and "false", "is" and "is noi", "affimative" and "negative", also to " justify" and "condemn", to "affirm" and "deny." Am echivalat în fiecare caz in funcţie de context.
Din ce pricină Dao nu există peste tot ? Din ce pricină nu poate vorbirea să fie demnă de crezare ? Dao este ascuns de către aplecarea spre părtinire a oamenilor, iar vorbirea esle ocuItată de prea multele înflorituri . De aceea au apărut afirmaţiile şi negaţiile ( = disputele) confucianiştilor şi moiştilor ( = şcoli rivale ale vremi , în mod egal dezavuate de Zhuang zi) , fiecare negind ceea ce ceilalti afirmă si afirmind ccea ce ceilalti neagă. Pentu a afirma ceea ce ambele neagă şi a nega ceea ce ambele afirmă, nimic nu este mai potrivit decît (adevărata) Lumină. Nu există nici un lucm care să nu fie şi "altul" ( = altceva, diferit de sine) şi nici unul care să nu fie şi "acelaşi" ( = identic cu Sine) . Aceasta ( = acest adevăr) nu se poate vedea dacă porneşti dinspre "altul", putind fi priceput numai dacă pornest , de la "acelaşi" . De aceea se spune că "altul" apare din "acelaşi" şi că "acelaşi" îl urmează pe "altul".
Deşi aşa se spune despre felul în care se nasc "altul" şi "acelaşi" unul pe celălalt, totuşi după viaţă este şi moarte şi după moarte este şi viaţă, posibilului îi urmează imposibilul si imposibilului , posibilul, iar cînd se afirmă ceva se si neagă ceva şi, cînd se neagă ceva, se şi afirmă ceva . De aceea ÎnţeIeptul nu apucă pe această cale. ci străluceşte în lumina Cerului, pe care în toate îl urmează. "Acelaşi" este şi "altul" , "altul" esţe şi "acelaşi" şi fiecare are propriile sale afirmaţii şi negaţii . Şi atunci există sau nu cu adevărat un"acelaşi" şi un "altul"? Dacă nici "acelaşi" şi nici "altul" nu îşi mai află termenul complementar - aceasta se cheamă "axa lui Dao" . Cînd această axă a atins centrul cercului , ei îi corespunde nelimitarea: afirmaţiile sînt acum nelimitate, iar negaţiile sînt şi ele nelimitate. De aceea se spune că nimic nu este mai potrivit decît adevărata Lumină. Decît să te foloseşti de idee (în sine) pentru a arăta că ideile (în lucruri) nu sînt ideea (in sine ), este mai nimertt să foloseşti o non-idee ca să arăţi că ideile nu sînt ideea (în sine) . Decît să te foloseşti de un cal (în general) pentru a arăta că un cal (alb) nu este un cal (în general) , este mai nimerit să foloseşti un non-cal ca să arăţi că un cal (alb) nu e un cal (în general)*. Cerul şi pămîntul sînt o idee, iar cele zece mii de lucruri sînt un cal . Zhuang zi, cap. 2 . "Despre identitatea lucrurilor" ------* Frazele se referă la aflrmatii si pamadoxuri specifice sofiştilor vremii, precum Gongsun Long şi Hui Shi. p 50
2.2. Futilitatea limbajului. Despre propăvăduirea fără cuvinte a doctrinei
Cînd eu spun ceva despre un anume lucru, nu ştiu dacă vorbele mele sînt sau nu pe potriva a ceea ce se spune despre acel lucru . Fie că sînt, fie că nu sînt pe potrivă, vorbele mele şi ceea ce se spune în general despre acel lucru sînt toate de acelaşi fel, şi astfel între ele nu există nici o diferenţă.
Să mă explic însă. Există un început; există ceva ( = o perioadă) care a început înainte de început; există ceva care a început înainte ca acel ceva (care a început înainte de început) să înceapă. Există fiinţa, există şi nefiinta; există ceva care a existat înainte de nefiinţă: există ceva care a existat înainte ca acel ceva (care a existat înaintea nefiinţei) să existe.
Deodată a apărut nefiinţa, însă nu pot să ştiu care există cu adevărat, fiinţa sau nefiinţa. Eu de- abia am spus ceva. însă nu ştiu dacă ceea ce am spus spune cu adevărat ceva sau nu . În Subceresc nu există nimic mai mare decît capătul unui fir de păr, iar muntele Tai este mic; nu există ceva care să trăiască mai mult decît un copil mort în pruncie , iar Peng Zu însuşi ( = Matusalemul chinez) a murit de tînăr. Cerul şi pămîntul cu mine odată se nasc, iar cele zece mii de lucruri cumine sînt Unu . Dacă lucrurile sînt Unu, cum să mai existe vorbire? Dacă am spus însă "Unu", cum să nu existe vorbire? Unu şi cu vorbirea fac doi. doi şi cu Unu fac trei. De aici înainte, nici cel mai iscusit la socotit nu poate să ajungă pînă la sfirşit: cum o să poată oamenii de rînd? Deci dacă de la nimic ( = nefiinţa) se poate ajunge la ceva ( = fiinţa) şi de aici pînă la trei, cum ar fi dacă de la ceva ( = nu de la nimic) s-ar ajunge la altceva? Mai bine să nu încercăm şi să ne oprim aici!
Zhuang zi, cap 2 "Despre identitatea lucrurilor"
Lupeanu M.C. [Mira si Constantin Lupeanu , 1997, Lao Zi si Confucius , , Editura "Qilinul de jad"] cand lumea toata va intelege de ce frumosul e frumos, se va afla si ce-i uratul.1 cand lumea toata va cunoaste de ce e bine binele se va afla si ce este raul intr-adevar , ce-i existenta si ce-i nefiinta, una din alta se naste 2; ce-i greu si ce-i usor , unul pe altul se intregeste; ce-i lung si ce e scurt, unul pe altul se trage; ce-i sus si ce e jos se-ntrepatrund, sunet si glasse-mbina armonios, 3 fata si spatese tin laolalta. 4
si iata de ce inteleptul 5 urmeaza wu wei sau principiul nonactiunii 6 si-si face cunoscuta-nvatatura prin bu yan, adica nonvorbire .7
El lasa toate lucrurile si toate fiintele din univers sa curga-n voie fara a le indruma le da viata fara a le acapara le creste, fara a le subjuga 8 si se-ncununa de succes, fara sa si-l atribuie si tocmai pentru ca si-l atribuie de-a pururi dainuieste meritul sau
Semnificatia ------se continua explicitarea lui Tao din primul capitol Tao e vesnic, situat deasupra tuturor lucrurilor, a tmpului si a spatiului, a existentei, fiind un principiu absolut, pe cand toate celelalte lucruri din univers sun relative. Ele coexista in pereche, intregindu-se reciproc. In prima parte sustinuta prin aforisme unii descopera un embrion al teoriei relativitatii. In partea a doua unii afirma ca filosoful se opune voluntarismului, si a fost interpretata drept crez politic si teorie cosmogenetica
Note ------1. primei parti i s-au dat mai multe interpretari estetice, morale, individuale, sociale, gandite, intelese 2. you si wu se nasc unul din altul; you (existenta): a avea a contine ce material, iar cel al lui wu (nefiinta, nonexistenta): a nu avea, a nu detine 3. sunetul instrumentelor muzicale si vocea umana 4. sunt enumerate inca 6 perechi de cuvinte antonimic pt largirea sferei de unitate a contrariilor in lupta si in armonie, in intregire reciproca In carte mai exista inca 41 de unitati perechi al contrariilor 5. sheng ren intelept , sfant, persoana sacra , divina. Exista vederi diferite sheng ren intre taoisti( care vizeaza idntificarea cu tao, care nu intra in dispute) si confucianisti (pt ei e modelul omului moral) 6. wu wei nonactiune, dar nu in sensul de inactivitate, lenevie inseamna a nu actiona impotriva naturii ori cursului firesc. Lao Tzu a dovedit prin opera sa a nu era un adept al pasivitatii si tacerii, ci al actiunii. 7. sensul antic al caracterului bu yan era: "a nu ordona/ a nu comanda"(costrangerea dauneaza), iar nu cum se crede azi "a nu vorbi"; altii au inteles abtinerea de la actiuni voluntariste, constrangere, ordine politice si trecerea la folosirea exemplului personal 8. 為[为] 而 不恃 wéi/wèi ér bù shì acţionează, dar nu aştepta (recompensa) ; este o referire la propozitia 2.13. a se bizui pe; a se increde; actioneaza, dar nu astepta recompensa Zhuang Zi spune ca Wwang Tai traia in principatul Lu si avea acelasi numar de discipoli ca si Confucius, doar ca el nu-i indoctrina, ci se multumea sa-i educe prin purtarea sa fireasca de zi cu zi
Su Yan Cartea despre Dao si Virtute / Dao De Jing, cuvant inainte, traducere din chineza veche si note, Editura Herald, Bucuresti, 2009
Cand toti oamenii vor afla ca frumosul este frumos, va aparea si uratul Cand toti vor afla ca binele este bine, va aparea si raul prin urmare wu si you(nefiinta si fiinta) se cuprind unul in celalalt, 1 ce e greu si ce e usor e implinesc unul pe celalalt, ce e lung si ce e scurt se descopera unul pe celalalt, ce e sus si ce e jos se indreapta unul pe celalalt,2 sunetul i ecoul isi raspund in armonie unul altuia, iar ceea ce e inainte se insoteste cu ce urmeaza. de aceea, Omul Sfant faptuieste fara sa faptuiasca si nu se slujeste de cuvint ca sa-si imparta invatatura 3
Face ca cele zece mii de lucruri sa prospere, dar nu le vorbeste despre asta 4 le naste, dar nu le stapaneste lucreaza si nu se mandreste, isi implineste lucrarea, dar nu cere rasplata.5 Si tocmai pentru ca el nu cere rasplata, implinirea ii ramane
NOTE ------1. 相生 xiàng shēng, tradus prin intrepatrund, se poate reda prin: se ingemaneaza unul cu celalalt, depind unul de celalalt, se nasc unul din celalalt, se hrnesc unul din celalalt, se dezvolta unul pe celalalt 2. He Shanggong traduce acest pasaj: " cand il vezi pe You il vezi pe pe Wu , cand vezi ceea ce e greu, vezi si ceea ce e usor, cand vezi ceea ce e lung, vezi si ceea ce e scurt, cand vezi ceea ce e sus, vezi ceea ce e jos" 3. 無為 wú wéi pe care l-am tradus "fara sa faptuiasca", "fara faptuire, reda conceptul filosofic de "non-actiune"" 4. termenul ci 辭pe care l-am tradus prin "nu vorbeste despre asta" are mai multe semnificatii dupa Dictionarul Explicativ a Limbii Chineze: a refuza a intoarce spatele cuiva , a desparti, a controla, a constrange. Cuvanul "ci" cand se pronunta "si" si are semnificatia de a stapani.; aici am ales termenul a vorbi . In textul nostru 不 辭[辞] bù cí a nu vorbi inseamna a nu se lauda, a nu se mandri cu ceea ce e semet 5. nu cere rasplata e o redare usor interpretata .Semnificatia termenului "bu ju" e a nu sta peste, a nu se tine de, a nu se bizui pe; a nu atarna de; a nu se lauda de unul singur; a nu cere sa i se recunoasca meritele;
6. Conexiuni /Connections/Connexions/ Verbindungen/Conexiones/Connessioni temele indicate mai jos au fost mutate intr-un articol separat intitulat Conexiuni TTC 2
7. Dictionar / Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario Lista caracterelor din capitolul 2 al Dao De Jing [Tao Te Ching; Tao Te King] insoţită de transcripţie şi semnificaţie
第 dì di4 ti: R: prefix numere de ordine; secvenţă, categorie; clasă; grad vedeţi: capitolul 1 二 èr er4 erh/ör eul R: doi; 2; de două ori; al doilea; ambele, cuplu; polaritate; dualitate; vedeti: 42.6; 章 zhāng zhang1 chang tchang R: capitol; secţiune; paragraf; vedeţi: Dicţionarul capitolului 1
2.01. Prima propoziţie din capitolul 2 in variantele[WB][HSG][FY] 天 下 皆 知 美 之 為[为] 美, 斯 惡 已。(text in caractere chineze) tiān xià jiē zhī měi zhī wéi měi , sī ě yǐ 。(text in pinyin tonuri) tian1 xia4 jie1 zhi1 mei3 zhi1 wei2 mei3 , si1 e3 yi3。(text pinyin cu numere pt tonuri) T'ien Hsia Chieh Chih Mei Chih Wei Mei, Ssu E I (text in Wade-Giles) T'ien hia Kie Tche Mei Tche Wei Mei, Sseu Ngo Yi (text in EFEO) cer sub toţi ştiu frumosul a lua ca şi frumos, astfel urât la fel (text tradus in lb. română)
2.1: 天 tiān tian1 tien t’ien: R: cer; vedeţi: 1.15 ; 2.2: 下xià xia4 hsia hia R: jos, sub; dedesubt; mic; inferior; coborâre; a micşora; degradare; a depune ouă; traducerea acestui termen poate fi spaţială (sub; coborâre) temporală (după) sau calitativă (degradare); a înscrie; a trece în contul cuiva; 天下 tiān xià: subcerescul; lumea, universul; E: down, below, under, lower, low, inferior, subordinate, second, next, cut down, sit, lay down, lay (eggs), descend, get off, fall, issue, put in, form an idea, finish work, give birth to, F: sous; ci-dessous, en bas, diminuer; descendre; suivant-e; prochain-e; faible, inférieur, subalterne, deuxième, prochaine, réduire, come, déposer, pondre des oeufs, de dépenser, a été adoptée (commandes); G:unten, unter, untere, hinab, niedrig, gering, minderwertig, Untergebener, ich mein, zweite, nächste, senken, hinabsteigen, sich daranmachen, anfangen, beginnen, ablegen, niederlegen, Eier legen, ausgeben, erlassen(Befehle), ein Mal. ein Schlag; 2.2; 天下 [tiān xià] signifie littéralement "sous le ciel" et désigne traditionnellement la Chine et, par extension, le monde. 2.3: 皆 jiē jie1 kie : R: toţi; toate, fiecare, toată lumea; în toate cazurile; cu totul, integral; împreună ; E: all; every, everybody, each and every, in all cases; whole; F: 皆 [jiē] signifie tous ou chacun; tous; tout, sans exception; tout le monde, tous et chacun, dans tous les cas; G: alle, ganz, sämtlich; 2.3; 2.4: 知 zhī zhi1 chih tchi/ tche R: a cunoaşte; a percepe; a fi conştient; erudiţie; cunoştinţe; a inţelege; cunoaştere mijlocită (in lb.skr: jnana), care e luată de confucianişti drept inteligenţă, înţelepciune, deşteptăciune, cand de fapt e doar o acumulare, o memorizare de texte şi intipăriri transmise sau memorate(in lb.skr: smrti); (influenţă confucianistă care identifică inteligenţa şi inţelepciunea cu "umplerea cu invăţături"); E: know, to percieve; be aware of, inform, notify, tell; knowledge, wisdom; wise, clever; 知青 zhī qīng educated; F: 知 [zhī] signifie (verbe) savoir, réaliser, informer, dire ou (nom) le savoir savoir ; connaître ; connaissance; 知道 zhī dao savoir; connaître; 知觉 zhī jué sentiment; perception ; conscience; connaissance; 知名 zhī míng connu; célèbre; 知情 zhī qíng être au courant d'une affaire G: wissen, verstehen, kennen, erkennen, Kenntnis haben von-, sich bewußt sein, sich erinnern, bekannt, vertraut sein mit -, beherrschen, das Wissen, die Kenntnis, die Erkenntnis; apare in: 2.4; in 3.55 este inlocuit de: 智zhi4; 2.5: 美 meǐ mei3 mei : R: frumos, frumuseţe; graţios; graţie feminină, excelent, bun; bine, artistic, plăcut din punct de vedere estetic, distins, pur, rafinat; purificat, subtil;fin, superb; avantaj; 美國 meǐ guó : America, american; United States of America, USA; 美觀 meǐ guān: plăcut ochiului, frumos, artistic; 美好 meǐ haǒ : fain; bine; fericit; fine, OK; 美德 meǐ dé: virtutea/calitatea/puterea frumosului(nu este in ochi, ci in minte); 美滿 meǐ mǎn : fericit; beatitudine; E: beautiful, pretty; pleasing; graceful, feminine beauty, excellent, good, artistically, aesthetically pleasing, advantage, very satisfactory, good, America, american;美觀 meǐ guān: pleasing to the eye, beautiful, artistic; 美好 meǐ haǒ : happy, fine, OK; F: belle, gracieuse, la beauté féminine, excellent, bon, artistiquement, esthétiquement, Avantage, Amérique, américain; 美觀 meǐ guān: agréable à l'oeil, beau, artistique; 美 [měi] signifie soit joli, beau, magnifique, soit très satisfaisant, bon (un bon vin). Lui donner le sens de "bon" au sens moral ou de "conduite honorable" serait ainsi un contre sens si le caractère 恶 [è] n’était pas lui-même traduit par "laid" alors qu’il signifie plutôt le mal, le vice, vicieux ou féroce d’où la précision de Stanislas Julien « laideur du vice ». G: schön, anmutig, weibliche Schönheit,vortrefflich,gut,künstlerisch,ästhetisch, angenehm, Vorteil, Amerika, amerikanisch; 2.5; 2.6: 之 zhī zhi1 chih tchi el; ea; acesta; a lui; a ei; a lor; semn pt. genitiv şi atributiv; vedeţi: 1.17; 2.7: 為[为] wéi; wèi wei2,4 wei wei R: a face, a lucra; a opera; a funcţiona; a acţiona ca şi, a făptui; a cauza; a servi drept; a deveni; a fi; a administra; în numele; pentru că; din pricină că; motiv; E: to do, to work (to operate), to act, to function, to become (to) act as, serve as, make, let, make, form, to serve as, shall be construed as, become, be, mean, together with 所 [suo3 so actually;place]to indicate a passive structure;indicating the object of one's act of service; F: faire, agir, en qualité de, comme, devenir; pour; pratiquer, être utilisés comme, sont considérés,pour; à; afin de; en vue de; 为所欲为 wéi suǒ yù wéi agir à sa guise; se conduire en maître absolu; se conduire en despote; 为 [wéi] signifie faire, servir en tant que quelque chose, agir, devenir ou signifier. G: tun, handeln, üben, machen, lassen, veranlassen, bilden, sein, dienen als-, gelten als- , (4) zur Bestimmung als Objekt; wirken, handeln; bewirken; werden (zu); 2.7; 2.8: 美 meǐ mei3 mei : R: frumos, frumuseţe; graţios; bun; bine, artistic, plăcut: fericit; vedeţi: 2.5; 2.9: 斯 sī si1 sse : R: particulă fonetică; acest, aceasta; de aceea; cum ar fi, deci, aşa că, aşa; astfel; ca şi; aici; acum; atunci; apoi, particulă emfatică, împinge, a avea o părere proastă, puţin, mic; jos; îndată, în curând, imediat; în mod direct; desigur; în consecinţă; a fractura; a despica; tăiat; E: (phonetic), this, thus, such; to lop off; emphatic particle such, as, then, thereupon, push off, to have a low oppinion, little, straightway, directly; F: (phonétique), ce, cela, tel, telles que, alors, de sorte, alors; ensuite, peu, faible, basse; donc, par exemple, particule emphatique ; avoir une piètre opinion, bientôt; aussitôt, immédiatement; directement; coupé; G: dieser, solcher, so, sodann, abhauen, gering, alsbald; 2.9: 2.10: 惡[恶] è ě e3,4 wù wū wu1,4; e ngo R: ("deformat în inimă/suflet") rău; urât; nedrept; imoral; vicios; a urî, a displace;cum; interjectie vicios; nociv; malign; rusinos; odios; feroce; demn de dispreţ; hain; blestemat; 惡 ě: greţos; greaţă; dezgust; dezgustat; a respinge cu scârbă; 惡 wù: ură; a urî, a detesta; a respinge; a displace; cum; interjectie; 惡性腫瘤 malign tumoare; cancer; E: "ugly-hearted": ugly; evil, vice, wickedness, vicious, ugliness; fierce, ferocious; wicked, bad, foul; 可惡 kě wù: (adj) hateful; curseful; 惡 ě disgust: nauseated; 惡 wù: to hate, to reject, to detest; to loathe; abhor, dislike; F: "mal dans le cœur", mal, mauvais, méchant; laid; vicieux; crime, méfait, détester rejeter; (rejet) en horreur; odieuse, honteuse; G: "hässlich-Herz"; böse, schlecht, lasterhaft, Aussprache wu(4) hassen, zurückweisen (verwerfen), verabscheuen. verabscheuen, abscheulich, schändlich; 2.10; 2.11: 已 yǐ yi2 i sau 矣 yǐ yi3 i R: deja; ca şi; de asemenea; la fel; stop; a opri; sfârşit; făcut; a înceta; atunci; pe urmă, după aceea; fără indoială; probabil; poate; in final; in definitiv; în cele din urmă; hei; iată!; e terminat! 矣yi3[ particulă finală ce indică finalitatea, opinia subiectivă decisă]; 不已 bù yǐ: fără sfârşit; neincetat; E: already; as well; probably; no doubt; finished; to stop; cease, end!; then; afterwards; oneself; personal; own; particle of completed action; used at the end of a sentence to indicate completion of an sentence; after all; 不已 bù yǐ : endlessly, incessantly F: déjà; fini; arrêter; puis; ensuite, soi-même; personnels; propres; utilisé à la fin d'une phrase pour indiquer la fin d'une phrase; particules finales; utilisé pour indiquer la fin d'une phrase; sans doute; peut-être, vraisemblablement; possiblement, probablement, environ, en fait, serait; pourrait; voudrait; 已 [yǐ] signifie stopper, cesser, se terminer ou alors déjà, ainsi, après cela. G: Schlußpartikel, die dem Satz subjektive Bedeutung gibt: dürfte, könnte möchte, wäre, würde wohl, wohl auch; zweifelnd: vielleicht, wahrscheinlich, etwa, eigentlich, ausrufend: wäre doch, möchte doch, wenn nur erst; Subjektivität äußernd; aufhören, haltmachen, enden schon, beendigen, zu Ende, letztlich, Zeichen der Vergangenheit, - sehr, äußerst, ausrufende Finalpartikel. vergl.: RS1696 = ki(3) selbst-Himmelstamm, RS5643 sse(4) Erdstamm 9-11 Uhr, Südost, vormittags 2.11;
2.02. Propoziţia 2 din capitolul 2 in variantele[WB][HSG][FY] 皆 知 善 之 為[为] 善， 斯 不 善 已。(text in caractere chineze) jiē zhī shàn zhī wéi/wèi shàn, sī bù shàn yǐ 。(text transliterat in pinyin) jie1 zhi1 shan4 zhi1 wei2 shan4, si1 bu4 shan4 yi3 (text pinyin cu numere pt tonuri) Chieh Chih Shan Chih Wei Shan Ssu Pu Shan I (text in Wade-Giles) Kie Tche Chan Tche Wei Chan Sseu Pou chan Yi (text in EFEO) toţi ştiu binele a lua ca şi bun, astfel nu bun la fel (text tradus in lb. română)
2.12: 皆 jiē kie : R: toţi; toate, fiecare, toată lumea; în toate cazurile; cu totul, integral; vedeţi: 2.3; 2.13: 知 zhī zhi1 chih tchi R: a cunoaşte; a percepe; a fi conştient; vedeţi: 2.4; 2.14: 善 shàn shan4 schan : R: bun; binevoitor, plin de bunătate; amabil; legea naturii; onest, cinstit, loial, integru; virtuos; destept; abil, priceput; ingenios, dibaci; descurcăret; a aproba, a încuviinta; a se dovedi; a fi de acord; a accepta; E: good, virtuous, charitable, kind; wise, satisfactory, friendly, familiar, be good at, be apt to, do well, properly; G: Güte, gut, tugendhaft, edel, Wohltätigkeit, sich verstehen auf-, gewandt, erfahren, vertraut, gut, jawohl, ganz heil; 2.14; 2.15: 之 zhī zhi1 chih tchi el; ea; acesta; a lui; a ei; a lor; semn pt. genitiv şi atributiv; vedeţi: 1.17; 2.16: 為[为] wéi; wèi wei2,4 wei: R: a face, a acţiona, a făptui; a cauza; motiv; vedeţi: 2.7; 2.17: 善 shàn shan4 schan : R: bun; benefic; binevoitor, a accepta; vedeţi: 2.14; 2.18: 斯 sī si1 sse : R: acest, de aceea; deci, aşa; în curând, apoi, a tăia; puţin, mic; vedeţi: 2.9; 2.19: 不 bù bu4 pu pou R: nu; non; fără; negaţie; prefix negativ: a-; ne-; non-; mai puţin, nu face; comandă negativă, nu încă; termen folosit cu semnificaţia lui 無 wú (vedeţi: 1.13), pentru a indica acţiunea nemijlocită nondualistă sau paradoxală: 無為[无为] wú wéi non-acţiunea ori nefăptuirea (vedeţi: 2.52-53), atunci când e situat inaintea unui verb: de pildă expresia 不言 bù yán lit.: "fără cuvinte", desemnează "acţiunea de comunicare directă, nemijlocită de cuvinte" şi a fost tradusă drept: "instruire nonverbală", "tăcere"; fără să vorbeşti; fără cuvinte; 不言中(bù yán zhōng): miezul (se află în ceea ce este) nespus explicit; comunicare nonverbală; 不為 nu se străduieşte; nu aspiră să; nu încearcă să; 欲 不欲 yù bù yù: "doreşte lipsa de dorinţe/desire no desire"[64.20]; 不爭 bù zhēng : fără luptă (conflict; controversă)[8; 66]; 不以力相抗 bù yi lì xian kang: fără forţă/ nu te opune cu forţa/ do not resist with force; 不動 bù dòng: fără mişcare; fără acţiune; menţine nemişcarea, invarianţa ori imobilitatea centrului(indică: 無為 wú wéi); 不动 bù dòng : nemişcat/ motionless; 不丟不頂 bù diū bù dǐng: nici respingere, nici opoziţie/No losing/rejecting, lose nor resisting/going against; Do not lose contact and do not resist; 不丟頂勁 bù diū dǐng jìn ): puterea de a nu respinge şi de a nu te opune/ the Jin of no losing and no resisting; 不辭 bù cí : nu e părăsit; nu e refuzat; fără control/fără direcţionare; not refused; nicht abgewiesen; 不即不離 bù jí bù lí : nici apucare(atracţie; ataşare; control) nici separare/ neither controlling nor separating; 不調而調 bù tiào er tiào : control fără control; coordonare fără efort /regulation without regulation; 不有 bù yǒu: fără să posede; 不宰 bù zǎi: fără să domine; 不恃 bù shì: fără să aştepte/reclame; 不敢 bù gǎn: fără flatare(laudă; indrăzneală; intâietate; practica modestiei; nonimportanţe, umilinţei); 不仁 bù rén : imparţialitate, neutralitate, stare lipsă/eliberată de identificare, fără părtinire; 不闚 bú kuī: fără să priveşti; 不闚牖, 見天道。 bù kuī yǒu, jiàn tiān dào: "Fără să priveşti pe ferestrele [casei; corpului: apelând la simţuri], se poate vedea Calea Cerului" (47); 不見而名(明), bù jiàn ér míng: "Nu priveşte dar vede[47. 5]; 不先不後 bu xian bu hou: nici inainte si nici după; nici in trecut nici in viitor; not prior and not after; 不行而知, bù xíng ér zhī, fără să meargă/nu călătoreşte, dar cunoaşte[47]; 知不知 上, zhī bù zhī shàng: A stii ca nu stii/a cunoaste ignoranta este cel mai inalt lucru/To know, not to know – the highest[71.01] 不見 bú jiàn fără să vezi; 視之不見: shì zhī bù jiàn Privim fără să o vedem / On regarde sans le voir/We look at it without seeing it[14.1]; 不爭氣 bù zhēng qì - a fi infrânt; dezamăgit, a nu reuşi să se ridice la înălţimea aşteptărilor; 不起 bùqǐ: fără ridicare; 氣遍身軀不少滯 Qi Bian Shen Qu Bu Sao Zhi : to circulate Qi around the entire body without slight stagnation; 平人者不病也 píng rén zhě bù bìng yě: "un om cu egalitate mentală/ liniştit/impăcat /calm nu se imbolnăveşte"/ "A peaceful man will not get sick" unii comentatori consideră că forma veche, care a fost ulterior simplificată ca 不 bù este: 懷[怀] huái: a gândi la; a nutri (un sentiment, o speranţă); a păstra cu duioşie, a păstra în suflet; minte; inimă; sân; decizia de a realiza «eliberarea»; /to think of, to cherish, mind, heart, bosom, breast; carry in bosom; E: no, not; without; negative prefix: un-; negation, used to form a negative, used to indicate non-action, indifference; used to indicate a choice to get free, freedom within limits; 不足: in-adequate, de-ficient; 不割 bù gē: without offending; 不為 don't strive; “never attempt"; F: ne pas (être), non, la négation, utilisé pour former un négatif; ne... pas; ne doit pas être ainsi, ne pas faire; négation absolue, -moins; la forme négative de commande; n'a pas envie de faire; utilisé pour indiquer le nonagir, la nonaction, ce qui rend très libre de se détacher, l'indifférence; utilisé pour indiquer un choix pour obtenir gratuitement, la liberté dans les limites; placé avant un mot au quatrième ton; G: grundsätzliche, absolute Verneinung, nein, nicht, (nicht so sein, nicht da sein, nicht tun), un-, -los, verneinende Befehlsform, wolle nicht, tue ja nicht, noch nicht, gebr. für erheblich, sehr sich frei machen, sich lösen, Freiheit in Grenzen; 不足: un- genügend, un-zulänglich. 不為 erstreben nicht; „versuchen nie“. 2.19; 2.20: 善 shàn shan4 schan : R: bun; benefic; binevoitor, a accepta; vedeţi: 2.14; 2.21: 已 yǐ yi2 i sau 矣 yǐ yi3 i R: deja; stop; a opri; sfârşit; fără indoială; probabil; vedeţi: 2.11;
2.03. Propoziţia 2 din capitolul 2 in variantele[WB][HSG][FY] 故 有 無[无] 相 生， (text in caractere chineze) gù yǒu wú xiāng/xiàng shēng , (text transliterat in pinyin tonuri) gu4 you3 wu2 xiang1/xiang4 sheng1, (text pinyin cu numere pt tonuri) Ku Yu Wu Hsiang Sheng (text transliterat in Wade-Giles) Kou Yeou Wou Hiang Cheng (text transliterat in EFEO) astfel a avea a nu avea reciproc generează (text tradus in limba română)
2.22: 故 gù gu4 ku Kou R: bază, temelie, cauză, motiv, deci, prin urmare; aşadar; vedeţi: 1.25; 2.23: 有 yǒu you3 yu Yeou R: a avea; a exista; plin; vedeţi: 1.19; 2.24: 無[无] wú wu2 wu wou R: nu există, nu are; fără; nu; gol; vid; vedeţi: 1.13; 2.25: 相 xiāng xiàng xiang1,4 Hsiang Hiang R: reciproc; mutual, interdependenţă; complementaritate; (se generează) unul pe altul; (se transformă)unul in celalalt; relaţie; impreună; ambele; este adesea precedat de cuvinte care se referă la activităţile reciproce, cum ar fi lupta, cearta, discuţia(a intreba; a răspunde), corespondenţa(răspuns); ciclu; 相生shēng xiāng: ciclul de creaţie intre cele cinci elemente vibratorii 五行 wǔ xíng [木生火; 火生土; 土生金; 金生水; 水生木]; 相剋 [相克] xiāng kè: ciclul de distrugere sau control intre cele cinci elemente vibratorii 五行 wǔ xíng[木剋土; 土剋水; 水剋火; 火剋金; 金剋木] impreună; indică cum se comportă o parte faţă de cealaltă; a observa; a fi atent la; a supraveghea; a privi fix; a contempla; a ţine cont de; semne distinctive; a avea grijă ca; ajutor; pastor, preot, executor al voinţei cuiva; impreună; unite; E: mutually, mutual, reciprocal, each other; one another; indicating how one party behaves towards the other; together; cycle; F: mutuellement; l'un l'autre; répondre; réciproquement, ensemble, est souvent précédé des mots qui se rapportent aux activités réciproques, comme la lutte, les bagarres, répondre; G: gegenseitig, wechselseitig, zusammen, wird oft Wörtern vorgesetzt, die sich auf wechselseitige Tätigkeit beziehen, wie kämpfen, schelten, begegnen; 2.25; 2.26: 生 shēng sheng1 sheng cheng R:a trăi; viaţă; a da naştere; geneză in lb. sanskrită: jati; 生命 sheng1 ming4: forţa vieţii; energia vitală; trai; viu, a aduce la viaţă (supravieţuire); brut; crud, natural, proaspăt; nou, neobişnuit; inedit; învăţat; erudit; savant; discipol; student, literat, maestru; relaţia de geneză in legea celor cinci elemente vibratorii 五行 wǔ xíng (vedeti si 克 kè ke4 relatia/ciclul de dominare); 養生yǎng shēng: a hrăni/cultiva/intreţine viaţa; indică principiul generării reciproce 互根 Hù gēn; E: existence, life, life (force); give birth to, bear, grow,get, light a fire, living, unripe, green, raw, uncooked, unprocessed, unrefined, crude, unfamiliar, unacquainted,strange, stiff, mechanical, used before a few words to express emotion abs sensation: extremly, very, livlihood, pupil, student; 養生yǎng shēng: nourishing/cultivation of life; life cultivation; body cultivation; F: vie; existence ; naître ; élève; accoucher; pousser ; vivre; cru ; inconnu; étranger; nourrir/entretenir la vie/l’existence ; G: Leben, leben, lebendig, gebären, erzeugen, sich bilden, geboren werden, entstehen, werden, wachsen, roh, frisch, unreif, unerfahren, unbekannt, neu, fremd, wild, Schüler, Jünger, der einen Beruf Ausübende, ein Schauspieler, sehr, durchaus, bud. Existenz, Geburt skr. jakata, neue Geburt; skr.:« jati»; 2.26:
2.04. Propoziţia 4 din capitolul 2 in variantele[WB][HSG][FY] 難[难] 易 相 成， (text in caractere chineze) nán/nàn yì xiāng/xiàng chéng ， (text transliterat in pinyin) nan2/nan4 yi4 xiang1/xiang4 cheng2, (text pinyin cu numere pt tonuri) Nan I Hsiang Ch'eng (text transliterat in Wade-Giles) Nan Yi Hiang Tch'eng (text transliterat in EFEO) dificil uşor reciproc transformă (text tradus in limba română)
2.27: 難 [难] nán nàn nan2,4 nan : R: greu; dificil, anevoios; 難得 nán dé: greu de dobândit (3.3.) obositor; dificultate, suferinţă; supărător; a nu fi in stare; incapabil; aproape imposibil, plictisitor, enervant, neperformant, hărţui, pronunţie dificilă; 難nàn nan4: dezastru, primejdie, necaz, adversitate, dificultate, problemă, durere, stres; urgenţă; a certa/mustra; E: difficult, hard, arduous, unable; difficult (to...), problem, difficulty, difficult, not good; almost impossible, tedious, annoying, non-performing, harass, pronunciation; bad, unpleasant, put somebody in a difficult position; 難 nàn nan4: disaster, distress, to scold; difficulty, trouble, sorrow, adversity, stress; emergency; F: difficile, difficulté, désagréable, infortune, malheur; dur, ardu, incapable; problème, pas bon, presque impossible, fastidieux, ennuyeux, non performants, harceler, de la prononciation; mauvais, mettre quelqu'un dans une position difficile; 難 nàn nan4: catastrophe, la détresse, difficulté, ennui, tristesse, l'adversité, le stress; d'urgence; gronder; G: schwer, schwierig, kaum, unmöglich, mühsam, lästig, notleidend, belästigen, Aussprache; nan4: Schwierigkeit, Mühe, Leid, Widerwärtigkeit, Not; 2.27; 2.28: 易 yì yi4 i yi R: uşor; superficial; simplu; accesibil; calm; neglijent; neatent; nepăsător, a trata superficial; natura; nume de familie; casant; fragil; vulnerabil;易懂 yì dǒng: uşor de inţeles; 不易 bú yì: nu uşor de făcut ceva; dificil; a schimba; schimb(comercial); comerţ; tranzacţie; transformare; mutaţie; 易經[易经] yì jīng; yi jing; Wade Giles:I Ching; EFEO: Yi King: Cartea Mutaţiilor; Canonul schimbărilor/transformărilor; E: easy, simple, amiable, brittle, fragile; vulnerable; transaction; change, trade; exchange; 易經[易经] Yì Jīng; I Ching; Classic of Changes; Book of Changes; F: léger; simple; calme; la nature; nom de famille; mutation; changement; trasformation; 易經[易经] Yì Jīng; EFEO: Yi King: le Livre des Mutations; G: leicht, einfach, ruhig, sanft, verwandeln,austauschen, wechseln, Wandel, das Buch der Wandlungen, die Wandlungen der Natur, Familienname; 2.28; 2.29: 相 xiāng xiàng hsiang hiang R: reciproc; mutual, complementar; ciclu; vedeţi: 2.25; 2.30: 成 chéng cheng2 ch'eng tch'eng R: a reuşi; a împlini, a desăvârşi; a deveni; a se transforma in; a duce la capăt; a completa; a sfârşi; complet, perfect, întreg; rezultat; fruct(al unei actiuni); a părăsi(eliberare; căderea din pom a fructului copt); pregătit; terminat; gata; pe deplin crescut; copt;成人chéng rén: omul complet/implinit; totul s-a încheiat; a zecea, zece Li pătraţi, nume de familie; 成語 [成语 ] chéng yǔ: proverb, zicală; expresie fixă; E: to complete, accomplish, finish; to become; turn into, win, succeed, one tenth; completed, finished, fixed, perfect, perfection; fully developed, fully grown, bring about, become, turn into, perform, achievement; in considerable numbers or amounts; quit; get ready, the whole thing to end, tenth, ten Li square; surname; 成語 [成语 ] chéng yǔ: proverb, idiom; F: devenir; accomplir; réussir; complet; completer; réaliser; exécuter; résultat; fruit (d'un travail); très bien; parfait; d'accord; capable; être prêt, le tout à la fin, dixième, dix carrés Li, prénom; 成人chéng rén: l’homme complet; G: vollenden, beendigen, ausführen, zustandebringen, glücken, gelingen, werden, fertig, vervollkommnen, vollständig, das Ganze, zu Ende, Zehntel, zehn Li im Geviert, Familienname; 2.30; 47.36;
2.05. Propoziţia 5 din capitolul 2 in variantele[WB][HSG][FY] 長[长] 短 相 形, (text in caractere chineze) cháng duǎn xiāng/xiàng xíng, (text transliterat in pinyin tonuri) chang2 duan3 xiang1/xiang4 xing2, (text pinyin cu numere pt tonuri) Ch'ang Tuan Hsiang Hsing, (text transliterat in Wade-Giles) Tch'ang touan Hiang Hing, (text transliterat in EFEO) Lung scurt reciproc se descriu/măsoară (text tradus in lb. română)
2.31: 長[长] cháng zháng chang2 tschang tch'ang R: lung; lungime; mare; măreţie; larg, extins; mult timp; a dăinui; dura; etern; veşnic; constant; continuu, regulat, excelent, benefic, bine, putere personală; a depăşi pe cineva; a creşte; a (se) dezvolta; maturiza; a se face mare; a excela în; 長 zháng: conducatori; oficiali; a conduce; lider; mare[adult], senior; cel mai în vârstă dintre fii; 长城 cháng chéng: Marele zid; 长短 cháng duǎn; EFEO: tch'ang-toen: lungul si scurtul; E: long, length, forever, endure; always, constantly; of long duration, lasting, to grow; to develop; mature; to raise; strong point, forte; leader; F: longue, large, grande, continue, régulière, toujours, constamment; de longue durée, éternelle, excellente, bénéfique, bon, le point fort, forte; force personnelle; guider; chef;长处 cháng chù fort ; 长江 cháng jiāng: Yangzi; le Fleuve Bleu; 长枪 cháng qiāng: lance; 长寿 cháng shòu: longévité; longue vie; 长途 cháng tú: longue distance; G: lang, lange, dauernd, dauerhaft, regelmäßig, weit, ausgezeichnet, vorteilhaft, gut, persönliche Stärke; entwickeln, groß ziehen; 2.31; 2.32: 短 duǎn;duan3; tuan toen: R: mic; scurt; mărunt; puţin; incomplet; insuficient; în minus; în lipsă de;長短 cháng duǎn; tch'ang-toen: lung-scurt; E: short, lack, brief, short be short of, owe, weak point, fault; F: court; bref; manquer de; faiblesse; défaut; G: kurz, zu kurz, zu wenig, Mangel, fehlen, Fehler, fehlerhaft, schulden; 2.32; 2.33: 相 xiāng xiàng hsiang hiang R: reciproc; mutual, complementar; ciclu; vedeţi: 2.25; 2.33bis: 較jiao4 clar; distinct; a compara 2.34: 形 xíng xing2 hsing R: A. formă; contur; aspect; B. corp; entitate; organism; C. a apărea, a se ivi; a da impresia; înfătişare exterioară, aparenţă; D. a compara(măsura), a fi comparabil (cu); formă asemănătoare; neted, plat; comparaţie; a fi în contrast; a concura (la curse de care); test, a critica, dispută; în general; în ansamblu; loc de amplasare; 無形無象wú xíng wú xiàng: fără formă fără imagine; capitolul 41: 大象無形 dà xiàng wú xíng: "marea imagine nu are formă"; E: shape, form, body, entity; appearance, to appear, to look; location, resembling; F: la forme, le corps, l'apparence, l'emplacement, apparaissent, ressemblant; G: Form, Gestalt, Körper; Erscheinung, Aussehen, Lage, erscheinen, sich bilden, ähneln,-förmig glatt, eben; 2.34;
2.06. Propoziţia 6 din capitolul 2 in variantele[WB][HSG][FY] 高 下 相 傾[倾], (text in caractere chineze) gāo xià xiāng/xiàng qīng, (text in pinyin tonuri) gao1 xia4 xiang1 qing1 (text pinyin cu numere pt tonuri) Kao Hsia Hsiang Ch'ing (text in Wade-Giles) Kao Hia Hiang K'ing (text in EFEO) Inaltul josul reciproc curg/se apleacă (text tradus in lb. română)
2.35: 高 gaō gao1 kao : R: înalt, mare; avansat; superior; în frunte; eminent; E: high, tall; elevated advanced, superior; lofty; G: hoch, hochschätzen, erhaben, hervorragend, gut, laut, groß, Familienname; 2.35; 2.36: 下xià xia4 hsia hia R: jos, sub; coborâre; dedesubt; mic; a coborî; a micşora; vedeţi: 2.2; 2.37: 相 xiāng xiàng hsiang hiang R: reciproc; mutual, complementar; ciclu; vedeţi: 2.25; 2.38: 傾 [倾] qīng qing1 king R: a tind a se înclina; a cădea; a se rostogoli; a ruina; a se topi [a pierde forma]; a da frâu liber; E: to incline; to lean, to tend, lean towards; to pour out; empty, to overturn, to collapse, to pour out; collapse; F: incliner, pencher, tendance, s'écrouler, verser, s'employer à; G: neigen, umwerfen, stürzen, zuneigen umfallen, ausschütten, eingießen, sich ergießen,schmelzen, zerstören, zerrütten, untergraben, verderben, gänzlich (Mensch schaufelt Kopf); 2.38; in MWD si GD: 盈 yíng ying2 ying : R: a umple; plin, abundent; exces; surplus; depăşi; profit; vedeţi: 4.8;
2.07. Propoziţia 7 din capitolul 2 in variantele[WB][HSG][FY] 音 聲[声] 相 和, (text in caractere chineze) yīn shēng xiāng/xiàng hé/hè/huó/huò, (text in pinyin tonuri) yin1 sheng1,3 xiang1,4 he2,4/huo2,4, (text pinyin cu numere pt tonuri) Yin Sheng Hsiang He (text in Wade-Giles) Yin Cheng Hiang Ho (text in EFEO) voce/sunet tăcere/ecou reciproc se armonizeaza (text tradus in lb. română)
2.39: 音 yīn yin1 yin sau 聒gua1 R: sunet, zgomot, gălăgie; voce, ton, inălţime/frecvenţă(a unui sunet), muzică; cuvânt; comunicare; pronunţare; raport, referat, dare de seamă; ştiri; 母音 mǔ yīn: sunet mamă; vocală; 聒gua1: a asurzi; zgomot asurzitor; strigăt puternic; gălăgie; reclamaţie, plangere zgomotoasă; a vocifera zgomot, vacarm; a bate capul cuiva cu ceva; a vocifera; a face zarvă; dezordine, învălmăşeală; apare în loc de: 音yin1 yin în :2.39; E:sound, noise, tidings; news ; tone, pitch, pronunciation 母音 mǔ yīn vowel; G: Laut, Schall, Ton, Klang, Stimme, Aussprache, Anlaut, Reim, Nachricht; 2.39; 2.40: 聲 shēng sheng1 scheng : R: sunet; voce; lătrat(80); ton, ecou; reputaţie; muzică; 大音希聲, dà yīn xī shēng (41.16): marea muzică celestă/voce n-o putem auzi/e inaudibilă [iese din raza temporară de integrare a stimulilor senzoriali pentru a deveni muzică (pentru a fi auzită)]; Great music[ or sound] cannot be heard/größte Stimmen wie stille Klänge/La grande musique n'a guère de sons; 聲氣 shēng qì: voce; ton; 無[无]聲 tăcut; fără zgomot; linişte, tăcere; E: sound, voice, noise; tone; music reputation; crowing and barking(80); G: Laut, Schall, Stimme, Klang, Ton, Note, Musik, Ruf, Ruhm, aussagen, erklären, bekanntmachen, mündlich; Krähen und Bellen; caracter gresit care apare in 2.40; (adevăratul caracter Unihan U+35C2 shěng sheng3 este omofon omofon cu redat mai sus şi inseamnă "tăcere"; vedeţi note); 2.40; 2.41: 相 xiāng xiàng hsiang hiang R: reciproc; mutual, complementar; ciclu; vedeţi: 2.25; 2.42: 和 hé; hè; he2; 4; huó; huò huo2; 4 ho hounn: R: armonie; uniune; coerenţă; impăcare; paşnic pacificare; armonios, sociabil, prietenos; blând; blajin; pace; împreună cu; japonez; 和 etym.: orez(cereală) + gură; fără armonie=foame; realizarea celor trei armonii externe (wai san he) presupune unitatea mentală care susţine şi generează integritatea energetică care permite corpului să acţioneze unificat; pt unificarea aspectelor externe se adoptă poziţii cheie care leagă/unifică umerii cu şoldurile (jian yu kua he), coatele cu genunchii (zhou yu xi hé) şi palmele cu tălpile picioarelor (shou he zu he). E: harmony; harmonious, union; peace; gentle, mild, kind, on good terms, and; together with; with; draw, tie, denoting relations, comparison; F: pétrir; mêler; 缓和 huǎn hé atténuer ; détente ; soulagement ; rémission ; lénifier ;radoucissement ; éteindre ; édulcorer ; dédramatiser ; atténuer ; atténuation ; apaiser ; adoucir ; assoupir ; calmer ; amortir ; désarmer ; corriger ; décrisper ; détendre ; assoupissement ; amortissement G: Eintracht, Einvernehmen, Einklang, Zusammenstimmen, Friede, Freundschaft, einig, befreundet, friedlich, sanft, übereinstimmen, sich vertragen, in Einklang bringen, zustimmen, wohlklingen, reimen, passen; Holland(selten), Japan, Familienname; 2.42:
2.08. Propoziţia 8 din capitolul 2 in variantele[WB][HSG][FY] 前 後[后] 相 隨[随]。 (text in caractere chineze) qián hòu xiāng/xiàng suí 。 (text in pinyin tonuri) qian2 hou4 xiang1,4 sui2 。 (text pinyin cu numere pt tonuri) Ch'ien Hou Hsiang Sui (text in Wade-Giles) K'ien heou Hiang souei (text in EFEO) Inainte după reciproc se urmează (text tradus in lb. română)
2.43: 前 qián qian2 tsien : R: înainte ( in timp şi spaţiu); în faţă; anterior; precedent; trecut; înaintare; a preceda; în frunte; cel dintâi; (faţa către) sud; 前人qián rén: strămoşi; străbuni; 前輩[前辈] qián beì: seniori, generaţia in vârstă; semnificaţie după occidentalizare: viitor: 前程 qián chéng: viitoarea (carieră, etc); viitoare proiecte; planuri; 前進 qián jìn: a merge inainte; a avansa; 前識 qián shí: cunoaşterea soartei/originii; ghicirea norocului; a devenit: profeţie; citirea viitorului;識[识]shí: a recunoaşte, a inţelege; a cunoaşte; cunoaştere; intuiţie; E: front, before, forward, in front, ahead, preceding, earlier, former, previous, ago, past; first; south, proceed; 前進 qián jìn: to go forward, to forge ahead, to advance, onward; 前識 or: prophecy, foretelling, fortune- telling; F: avant (dans le temps et l'espace), au sud, avant, plutôt, passé; l'ancien, précédent, précédemment; G: vor,vorn, voraus,vorwärts, vorgehen,Vorder-,vor-,südlich,vorher,eher, früher, ehemalig,vorig, vorerwähnt, verstorben; 前識 Prophezeihung, Weissagung, Wahrsagung. 2.43; 2.44: 後[后] hoǔ hoù hou3,4 hou heou R: după (in timp si spaţiu); ulterior; a urma(in spate); în urmă, spate, înapoi; a fi puse deoparte; urmează (în spatele, după); mai târziu, viitor; posteritate; descendenţi; succesori; pentru a seta anularea; nord, nume de familie;în urmă; în spate; aşezarea in spate; modestie, umilinţă; cel din urmă; la nord; 學然 後知不足 xué rán hòu zhī bù zú: "Cu cât studiem mai mult, cu atât mai mult descoperim ignoranţa noastră" Educaţia este o descoperire progresivă a ignoranţei noastre; E: after (in time and space), later, future; afterwards; behind, to follow (behind) back; rear, at the back, offspring; descendents; future posterity,to the north, surname;後者 hoǔ zhě: the latter the latter 後撤 hoù chè to pull back (an army), to retreat; 后 hoù empress, queen, surname; 后hoù: back, behind, rear, afterwards, after, later; 后人 hoù rén: later generation; 以后 yǐ hoù: after, later, afterwards, following, later on, in the future; 學然 後知不足 xué rán hòu zhī bù zú: "The more we study the more we discover our ignorance"; The more you study, the more you will find yourself ignorant. Education is a progressive discovery of our ignorance; F: après (dans le temps et l'espace), derrière, le dos, la postérité, futur; plus tard, l'ancien, précédent, précédemment; à mettre de côté (des graines); être mis de côté, au nord, prénom; 學然 後知不足 xué rán hòu zhī bù zú: "Plus on etudie, plus on voit que l'on ignore de choses" L'éducation est une découverte progressive de notre ignorance [Proverbes chinois recueillis par Paul Perny ; 1869); G: nach (örtlich und zeitlich), hinter, hintere, hinten, hintan-sein, folgen (dahinter, hinterher); später, künftig, Nachwelt, Nachkommen, hintansetzen, nördlich, Familienname; 2.44; 2.45: 相 xiāng xiàng hsiang hiang R: reciproc; mutual, complementar; ciclu; vedeţi: 2.25; 2.46: 隨[随] suí sui2 sui souei R: a urma; a veni după; a însoţi; a acompania; a fi în acord cu; împreună; simultan; succesiune de dinastii; atunci; mai tarziu; nume de familie; E: to follow, to comply with, let somebody do as he likes; to allow; listen to; submit; to accompany; subsequently; then; surname; F: suivre, accompagner; respecter, laisser quelqu'un faire ce qu'il aime; permettre, écouter; soumettre; ensuite, puis, dès que - plus tard; nom de famille; G: folgen, nachfolgen,entsprechen, gemäß, begleiten, zusammen, zugleich, sofort, sobald als -,darauf, später; 2.46:
2.09. Propoziţia 9 din capitolul 2 in variantele[WB][HSG][FY] 是以 聖[圣] 人 處[处] 無[无] 為[为] 之 事, (text in caractere chineze) shì yǐ shèng rén chǔ/chù wú wéi/wèi zhī shì, (text in pinyin) shi4 yi3 sheng4 ren2 chu3/chu4 wu2 wei2,4 zhi1 shi4, (text pinyin cu numere pt tonuri) Shih I Sheng Jen Ch'u Wu Wei Chih Shih (text in Wade-Giles) Che Yi Cheng jen Tch'ou Wou Wei Tche Che (text in EFEO) de aceea sfânt om aşează non acţiune ale sale treburi (text tradus in lb. română)
2.47: 是 shì shi4 shih che R: desigur, da, corect, drept, a fi; este, sunt; pronume demonstrativ: acesta, aceasta, acela; indică mijlocirea; particulă pentru legătură; 是以 shì yǐ: de aceea; prin urmare; astfel, aşa; deci; 是謂 shì wèi aceasta se cheamă; asta e numită; se afirmă; se zice; 是非 shì fēi adevărat şi fals; bine şi rău; discordie; 是否 shì fǒu da sau nu; dacă; E: correct, indeed, yes, right; to be; is, are, am, demonstrative pronoun, this, that demonstrative pronoun, this, that; used as the verb to be when the predicative is a noun, used for emphasis when the predicative is other than a noun, used to indicate existence, used to indicate concession; 是以 shì yǐ : therefore; 是謂 shì wèi: this is called; it's called; is that; F: oui; d'accord; vrai; correct; être; il y a; n'importe; tout ; ce; cela; 是以 shì yǐ : ainsi; c'est pourquoi; puisque; 是謂 shì wèi: on l’appelle; 是非 shì fēi le vrai et le faux; le bien et le mal; discorde; 是否 shì fǒu oui ou non; si G: richtig, Recht, ja, dieser, jener, solcher, so sein, der Fall sein, sein, ist; 是以 shì yǐ: darum; daher; 是謂 shì wèi: das nennt man; sie heißt; 2.47; 2.48: 以 yǐ yi3 i R: a folosi; folos, în acord cu; pt.ca să; de, de către, de la; vedeţi: 1.29; 2.49: 聖[圣] shèng sheng4 sheng scheng : R: sfânt; sacru; divin; înţelept; de prim rang; imperial; religie; autorităti laice si religioase; caracterul 聖shèng este alcătuit din: 王 wáng suveran; impărat; rege, simbolul omului care a realizat alinierea celor trei tărâmuri/planuri din geografia sacră (三 sān): pamânt, om si cer(din cap. 25), in cursul transei mistice (三昧 sān mèi : Samadhi); deasupra omului aliniat 王 wáng(care si-a regasit centrul si axul universului) se află două simboluri: 1.耳ěr: ureche(pt. a indica pe cel care are auzul divin; care aude muzica sferelor si căruia i se revelează cuvântul sacru(in lb. sanskrită termenul "shruti" desemneaza textele revelate diferite de textele memorate si transmise create de oameni: "smrti") si: 2.口kǒu: gura(pt. a indica că acea fiinţă a devenit flautul in care cântă divinitatea; existenţa acestui caracter atasat la omul sfânt 聖人shèng rén şi a textelor revelate de cei prin care s-a exprimat sau a cântat divinitatea, infirmă traducerea actuală a capitolului 56: "cel ce ştie nu vorbeşte"; 聖人shèng rén sheng-jen : omul sfânt; inţeleptul; cel care a trecut la cunoaşterea directă şi la acţiunea nemijlocită; E: the saint human being; the holy human being; the wise; E: saint, holy, sacred; sage emperor; a sage of the first rank; imperial; 穆聖 mù shèng prophet; 聖人shèng rén sheng-jen: the saint human being; the holy human being; the wise; F: sacré ; saint ; sainte, sainteté; sage; plus haut degré; plus haut degré d'excellence, sublime, parfait, infaillible, divin, impérial; 聖人shèng rén: le saint; le Saint homme taoïste; une personne sacrée; le sage ou l’homme "réalisé", c’est à dire se confondant avec la régulation mutative de la réalité; 神聖 shén shèng dignité ; G: höchster Grad der Vortrefflichkeit, heilig, hehr, vollkommen, unfehlbar, göttlich, kaiserlich, konfuzianisch; 2.49; 2.50: 人 rén ren2 jen jen R: om; oameni; fiinţa umană; omenire; toată lumea; uman, fiecare; altcineva; ceilalţii (în opoziţie cu sine însuşi); persoană; personalitate; E: human being, homo, man, person; others (as opposed to oneself), people, personality, character, everybody, each; mankind; someone else; F: homme; humain; personne; personnel; peuple; 人物 jen wou: personne / personnage / protagoniste; 女人nou jen: femme; 人生 jen cheng vie; 生人 cheng jen étranger / inconnu;成人 ch'eng jen: adulte / majeur; 人道 jentao: humain; humanité; 見證人 chien cheng jen: témoin oculaire; G: Mensch, Menschheit, Person, Leute, jemand, jemand anders; 2.50; 2.51: 處[处] chǔ chù chu4 tschu : R: a sta; a locui; reşedinţă; loc de şedere; loc; a (se) stabili; a se aşeza; a fi intr-o anumită poziţie; locuinţă; a avea de-a face cu;a mânui, a manipula; a conduce; a trata (cu blândeţe, etc.); a trata (un subiect); situatie, conditie, materie, substantă; fond, subiect, continut; chestiune; a fixa un loc; a se limpezi; a decide; a judeca, a pedepsi. E: to stay, to reside, to live, to dwell, to be in [a certain position]; get along with somebody,to be in a position of, deal with place, locale; department; handle, G: wohnen, bleiben, dauern, entscheiden, regeln, verweilen, Maßnahmen treffen, zu einer Strafe verurteilen; 2.52: 無[无] wú wu2 wu wou R: nu există, nu are; fără; nu; gol; vid; vedeţi: 1.13; 2.53: 為[为] wéi; wèi wei2,4 wei: R: a face, a acţiona, a făptui; a cauza; motiv; vedeţi: 2.7; 2.52-53: 無為[无为] wú wéi; wu-wei; in japoneză: mu i ; in versiunea Guodian: 亡為 wáng wéi; R: (lit.: "nonacţiune; non-acţiune nefăptuire"); acţiunea fără luptă; acţiunea fără reacţiune; a făptui/acţiona fără a făptui/acţiona; acţiunea necondiţionată; a acţiona in stare de inacţiune (fără părtinire, alegere, preferinţe, expectaţii, dorinţe, planificare); acţiunea nondualistă(in care are loc uniunea şi identitatea subiect-obiect); acţiunea paradoxală(acţiunea care nu este nici acţiune şi nici inacţiune; acţiunea din mijlocul inacţiunii; acţiunea sincronică in care acţiunea este simultană cu inacţiunea), acţiunea holografică(cu centrul peste tot) in care se suspendă dualitatea subiect- obiect, in care dispare subiectivitatea exprimată prin dorinţe, aşteptări, expectaţii, speranţe, care conduc la delocalizare, adică la ruperea de "acum şi aici"; 無為 wú wéi este acţiunea centrată in Acum(fără planificare, aşteptări), pura constienţă imparţială sau prezentă in Acum; starea paradoxală de dincolo de acţiune şi inacţiune, in care se instalează funcţionarea nondualistă, holografică, in care se deschide /manifestă capacitatea de cunoaştere directă si de acţiune nemijlocită. Miezul invăţăturii taoiste este reprezentat de conceptul de Wei Wu Wei 為無為 [为无为] termen tradus prin: non-acţiune; acţiunea fără luptă şi subiectivitate; acţiunea fără reacţiune, acţiunea directă(nemijlocită; non-instrumentală), acţiunea nondualistă( in care se suspendă separarea subiect-obiect) acţiunea paradoxală ori holografică; acţiunea din mijlocul inacţiunii, care ne indică atitudinea şi modalitatea de a parcurge Calea (Tao) spre Centrul omniprezent al universului holografic (care conţine in fiecare parte intregul; invariant cu scara la care este cercetat), centru situat inclusiv in noi inşine; calea de a ne reintregii şi de a elimina separarea de izvorul care ne finanţează. Ideal fixat in Tao Te Ching pt cei ce guvernează; starea nedomesticită, neconditionată; 無為 wú wéi desemnează un regim sau o modalitate de funcţionare caracterizată de termenul 無[无] wú: golire, vidare, indistincţie, imparţialitate, nondiscriminare, lipsă de părtinire, non-interferenţă, conştienţă în starea de martor imparţial, stare incoloră (in skrt.: "vairagya"; "naishkarmya"): "Prin modalitatea 無[无] wú accesăm lumea cauzelor; prin modalitatea 有 yǒu yu abordăm lumea efectelor (periferia; suprafaţa) [capitolul 1]; cuplul 無為[无为] wú wéi apare şi in varianta: 無事 wú shì; nefăptuire, nonacţiune, noninterferenţă; 無事 non- [fără-] control, - făptuire - implicare, -ataşare, interes subiectiv; ocupare (48.6; 57.01); 事無事 shì wú shì: săvârşeşte fără să săvârşeşti; ocupă-te fără să fii ocupat; fă afaceri fără să devi sclavul lor; (63.02); vedeti articolul din notele cap 2; E: in Guodian: 亡為 wáng wéi: without action; non doing; non-action; paradoxal action beyond action and inaction; non-interfering; "without pretension"; do-nothing, plan-nothing; unconditioned; un-domesticated; "Pure human awareness, prior to experience or knowledge.", 'no thing', "nothingness"; 無為[无为] wú wéi is also presented as: 無事wú shì: non- [not-] controlling, - doing [ado], -involvement, -busyness; (48.6; 57.01; 63.02 ); colourless state, nonattachment (in skrt.: "vairagya"; "naishkarmya"); F: sans action; non-action; non-agir; action sans lutte et subjectivité; l'etat incolore, le non-attachement , sans agir, non-faire, (en les laissant suivre) leur impulsion innée, sans subjuguer, sans avoir visité, sans-saveur : "Par la modalité 無 [无] wú on peut accéder au monde des causes (Par le non-être, saisissons son secret); par la modalité 有 yǒu yu nous abordons son accès (par l'être, nous abordons le monde des effets; la périphérie; la surface) [Chapitre 1], 2[sans qu'il en soit l'auteur; Il produit sans s'approprier. Il agit sans rien attendre. Son oeuvre accomplie, il ne s'y attache pas. Puisqu'il ne s'y attache pas,son oeuvre ne passera pas], 3, 10 [sans tâche; ne pas agir; te passer de toute connaissance? produire sans s'approprier, agir sans rien attendre, guider sans contraindre], 15[peut subir l'usage sans se renouveler], 23, 27, 29, 30, 32, 33, 37 ["tao insusi nu actioneaza si totusi totul se face prin el/le tao lui-même n’agit pas, et pourtant tout se fait par lui "], 43, 47[sans sortir, sans regarder, sans marcher], 48, 51, 57, 60, 63 64["sfantul nu actioneaza si nu esueaza/le saint n'agit pas et n'échoue pas"], 64, 75, 80, nu lupta; non-lupta/non-strife/ne dispute point: 3, 7-9, 22, 24, 66, 73, 81 G: nicht-eingreifenden; Nicht-Geschäftigkeit; 2.52-53; apare in capitolele: 2, 3, 10, 37, 38, 43, 48, 57, 63, 64; 2.54: 之zhī zhi1 chih tchi R:el; ea; acesta; a lui; a ei; a lor; semn pt. genitiv şi atributiv; vedeţi: 1.17; 2.55: 事 shì shi4 schi : R: afacere, faptă; treabă; muncă; activitate; sarcină; acţiune; făptuire; 無事 wú shì; nefăptuire, nonacţiune, noninterferenţă; 無事 non- [fără-] control, - făptuire -implicare, -ataşare, interes subiectiv; ocupare (48.6; 57.01); 事無事 shì wú shì :săvârşeşte fără să săvârşeşti; ocupă-te fără să fii ocupat; fă afaceri fără să devi sclavul lor; (63.02); ocazie; 吉事jí shì: ocazie fericită(31); relaţie, legături, implicări; 人事 ren shi: relaţii umane; (abstract) lucru; ceva; materie, circumstanţă, incident, acţiune, slujbă; job(loc de muncă), accident; a executa; a face; a servi; 事天 shì tiān: serveşte cerul(59.01); a merge, inconvenient, problemă, nelinişte, a servi(a administra afacerile în calitate de:); E: matter, affair, thing, item, deed; work; action; activity; business, trouble, accident, job, work, responsibility, involvement, be engaged; to serve; accident, incident; 無事 or: non- [not-] controlling, -doing [ado], -involvement, -busyness; 人事 ren shi: human relations; 事天 shì tiān serve Heaven; G: Angelegenheit, Sache, Umstände, Vorfall, Vorgang, Tätigkeit, Anlässen; Beschäftigung, Unternehmen, ausführen, tun, dienen, etwas los, Ungelegenheit, Schwierigkeiten, Unruhen, Händel; 無事 Nicht-Kontrolle, -Getue, -Engagement, - Geschäftigkeit. 2.55;
2.10. Propoziţia 10 din capitolul 2 in variantele[WB][HSG][FY] 行不言之教。 (text in caractere chineze) xíng/háng bù yán zhī jiāo/jiào 。 (text in pinyin tonuri) xing2/hang2 bu4 yan2 zhi1 jiao1,4 。 (text pinyin cu numere pt tonuri) Hang Pu Yan Chih Chiao (text in Wade-Giles) Hang Pou Yen Tche Kiao (text in EFEO) practică non verbal a sa instruire (text tradus in lb. română)
2.56: 行 xíng xìng xing2,4 háng hang2 hsing hang hsin hang R: a merge; a urma(a practica); a se mişca(inainte); a pleca; a face, a executa; plimbare; mers; traseu; cale; drum; călătorie(in capitolul 64: 千里之行始於足下。 qiān lǐ zhī xíng shǐ yú zú xià; o călătorie de o mie de leghe, incepe cu un pas); acţiune, a acţiona; conduită; fază; a se comporta; comportament; purtare; funcţionare; o firmă; depozit; magazin; serie; şir; rang; grad; element (dinamic; funcţional; vibraţional); in capitolul 69: 行無行 xíng wú xíng "să progresezi fără să avansezi" going ahead without advancing五行 xíng xìng wu hsing: "Cele Cinci Mişcări/Faze/Elemente " [pământ(土, pinyin: tu), metal(Chinese: 金, pinyin: jin), apă(水, pinyin: shui), lemn(木, pinyin: mu), foc(火, pinyin: huo)] considerate de antici că alcătuiesc universul fizic. Medicina Tradiţională Chineză[MTC] utilizează relaţiile dintre Cele Cinci Elemente pentru a explică diferitele fenomene fiziologice si patologice după relaţiile/ciclurile de geneză/creaţie (生 shēng) si de dominare/ distrugere/ inhibiţie (克 kè ); E: go; walk; move, travel; circulate; do, carry out, be all right, trip, behaviour, capable, competent; Five Elements, Movements, Phases or Five Stages 五行 wǔ xíng wu3 xing2: " [Wood (Chinese: 木, pinyin: mù), Fire (Chinese: 火, pinyin: huǒ), Earth (Chinese: 土, pinyin: tǔ), Metal (Chinese: 金, pinyin: jīn), Water (Chinese: 水, pinyin: shuǐ)] are chiefly an ancient mnemonic device, in many traditional Chinese fields: TCM (Traditional Chinese Medicine, Feng Shui(飌[風风] 水 fēng shuǐ; fengshui, geomancy); F: marche, marcher; agir; acte; conduite; faire; pratiquer; appliquer; rang; rangée; file; d'accord; habituellement traduit par: élément; 五行 xíng xìng Les 5 éléments: 五行wǔ xíng : 金 jīn : métal, l'or. 木 mù : bois. 水 shuǐ : eau. 火 huǒ : feu. 土 tǔ : terre; G: gehen, reisen, es geht, gelingen, begehen, tun, handeln, verrichten, veranstalten, ausüben, vollziehen, vor sich gehen, stattfinden, Betragen, Wesen, Wandel, zeitweilig, nicht feststehend, dient als Vorwort zur Bildung von Zeitwörtern, die (fünf) Elemente ; Linie, Reihe(NCS 320); 2.56; 47.26; 2.57: 不 bù bu4 pu pou R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19; 2.58: 言 yán yan2 yen jen; Canton: jin4: R: A. cuvânt, limbă; vorbire; grai; B. a zice; a afirma explicit; a vorbi; a spune; comunicare verbală; 不言中(bù yán zhōng): miezul (se află în ceea ce este) nespus explicit; comunicare nonverbală; C. caracter; simbol; cuvânt (lucrarea are 5000 de caractere-cuvinte"五千言/文 wu qian yán/wen".); 言以yán yǐ: aceasta inseamnă; 不言bù yán bu4 yan2 comunicare non-verbală; tăcere; vedeti si capitolele in care apare 不言[2, 5 (plus on en parle, plus vite on aboutit à l'impasse), 17(se garde de parler), 43, 56, 73 (La voie du ciel sait vaincre sans lutter, répondre sans parler)]; E: word, say, talk, speak, character; 言以yán yǐ this means; F: dire; mot; parole ; opinion; propos; 言明 yán míng explicitement 不言而喻 bù yán ér yù Cela va sans dire. / Cela se comprend. G: Worte, Sprache, Rede, sprechen, reden, bedeuten; 言以yán yǐ Das heißt: vedeti si capitolele in care apare 言[2, 5, 8, 17, 22, 23, 27, 31, 41, 43, 56, 62, 66, 69, 70, 74, 78, 81]; apare prima data in: 2.58; 2.57-58: 不言 bù yán bu4 yan2 pu yen p’u jen: R: "fără cuvinte", tăcerea; transmisia non- verbală; calea de comunicare nemijlocită de cuvinte este o caracteristică comună în taoism şi în buddhismul zen. Termenul "zen" este prescurtarea cuvântului zenna(sau zenno), transcripţia japoneză a termenului chinez "ch’an-na" (prescurtat ch’an), el însuşi derivat de la cuvântul sanskrit Dhyāna, care desemnează starea de meditatie, în care se manifestă o asemenea concentrare şi reculegere a spiritului încât este abolită orice distincţie între Eu si Tu, subiect şi obiect, adevărat şi fals. Termenul sanskrit Dhyāna este definit de Patanjali în Yoga-Sutra ca a VII-ramură(anga) din calea cu opt ramuri(in lb.sanskrita: ashtānga), care conduc fiecare la iluminare şi eliberare[in lb.sanskrită: "moksha"]; E: wordless teaching; silence; F: sans dire; silence; I: Il silenzio; G: ohne Worte zu lehren; Schweigen; sich von selbst; Caracteristicile buddhismul zen se pot rezuma în patru principii esenţiale: 1. O transmisie directă în afara Scrierilor[orthodoxe](Kyôge-Betsuden); 2. Nici o dependenţă faţă de cuvinte şi de simboluri grafice(Furyû-Monji); 3. Să se îndrepte direct către sufletul omului(Jikishi-Ninshin); 4. Să-şi contemple propria sa natură şi să realizeze starea de "trezire" a unui buddha (Kenshô-Jôbutsu). Aceasta definire foarte exactă a buddhismului ch’an este în mod traditional atribuită lui Bodhidharma, primul patriarh al buddhismul zen. Numeroşi eruditi moderni consideră însă că aceasta definire emană de la un maestru tardiv, Nan-ch’üan P’u yüan (jap.Nansen Fugan).
2.59: 之zhī zhi1 chih tchi R:el; ea; acesta; a lui; a ei; a lor; semn pt. genitiv şi atributiv; vedeţi: 1.17; 2.60: 教 jiào jiao4 kiao : R: a preda; a instrui; a învăţa(pe altcineva); învăţătură, doctrină; instruire; instrucţie; a comanda, a cauza, a face; E: teaching teach, instruct, religion; G: lehren, belehren, unterrichten, Lehre, Glaube, Religion, Sekte, Lehrsätze, Erziehung, befehlen, veranlassen, lassen, Zeichen des Passivs;
2.11. Propoziţia 11 din capitolul 2 in variantele[WB][HSG][FY] 萬[万] 物 作 焉 而 不 辭[辞]。 (text in caractere chineze) wàn wù zuò/zuō/zuó yān ér bù cí 。 (text in pinyin tonuri) wan4 wu4 zuo4 yan1 er2 bu4 ci2 。(text pinyin cu numere pt tonuri) Wan Wu Tso Yan Erh Pu Tz'u (text in Wade-Giles) Wan Wou Tso Yen Eul Pou Ts'eu (text in EFEO) Toate lucrurile apar acolo dar fără respingere/control (text tradus in lb. română)
2.61: 萬[万] wàn wan4 wan wan R: zece mii; nenumărate; vedeţi: 1.21; 2.62: 物 wù wu4 wu wou R: obiect, lucru; vedeţi: 1.22; 2.63: 作 zuò zuō zuó zuo4,1,2 tso tsô R: a face; a fabrica; facător; autor; a îndeplini; a acţiona; a se purta ca; a lua loc; a juca rolul de; a răsări; a apare; a aduce; a fi; reprezintă, servesc drept; pentru a scrie, mic atelier; muncă manuală; manufactura; meşteşuguri; care urmează să fie cauza, vor fi luate în considerare; E: to do; to make; to take (somebody) for, to grow; to write ; to compose ; write; act, perform; work; production; to pretend; to regard as; to feel; writings or works; prepare; build; act as, arise; be;無所作為[无所作为] wú suǒ zuò weí: without any initiative or drive; to regard as; 作者 zuó zhě: author, writer; 作愛zuò aì : to make love F: faire; agir; produire; effectuer; travail; se lever, atelier; composer, écrire, soit, ce que; à considérer que, à prendre (quelqu'un) pour; faire ( on dit même en français faire sa demeure de tel ou tel lieu); G: tun, handeln, machen, herstellen, hervorrufen, sein, werden, gelten als-, stehen für-, dienen als -, schreiben, kleine Werkstatt, Handwerk; 2.63; 2.64: 焉 yān yán yan1,2 yan yen R: A. el(neutru); B. aici; acolo; atunci; odată; 不焉(bù yān): în altă parte; minte absentă; B. cum? de ce? cand ? unde? C. sufix adverbial; particulă finală cu funcţie descriptivă; D. şi aşa; astfel că; E: here; herein, there; then; thereupon (adverb); it (pronoun) ; how? why? when ?, where? etc. (interrogative); and so; so that (conjunctive) ; a final particle indicating numerous senses rhetorical how... ; F: ici; il; cela, comment?, seulement; (employé à la fin d'une phrase); G: wie?, warum?, wie könnte! hier, dies, erst dann, nur wenn; 2.64; 2.65: 而 ér er2 ör erh; R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; vedeţi: 1.45; 2.66: 不 bù bu4 pu p’u: R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19; 2.67: 辭[辞] cí ci2 tz'u ts'eu tse: R: cuvânt; expresie; dicton; afirmaţie; declaraţie; vorbire; mărturie; discurs; frază; sentinţă; a controla; direcţiona; a acuza; acuzaţie; decizie; a pleda; a se scuza, abdica, a demite, a renunţa; a decade; a se sustrage; a abdica; a demisiona; a coborî; a decade; a se apleca; a abandona; a lua concediu; lua rămas bun; la revedere, a refuza; a evita; odă, formă poetică; versiunea Fu Yi şi in versiunea Mǎwángduī B caracterul 辭 este inlocuit cu 始shǐ("a incepe); 不辭 bù cí: a nu vorbi/fără opoziţie/fi dispus să/ fără refuzare/fără ezitare; fără control/fără direcţionare/stăpânire; a nu părăsi/a nu intoarce spatele; anu refuza; E: word; term; speech, expression, words; phrase; diction; sentence; speech, statement; opinion, poetic form; refined language; wording; poetic genre (so far, interchangeable with 詞[词]); instruction; testimony, accusation, charge, abdicate, to resign; to leave; to take leave; bid farewell, say goodbye, to dismiss; to decline; dismiss, abandon; avoid, evade; vacation, to reject, to abstain, to be controlled by smth; 不辞 bùcí: be willing to; no opposition; without any hesitation F: mot; parole; terme; diction, expression, sentence; ode, forme poétique; , prendre congé, fuir, donner sa démission; discours, déclaration, mouvement; affirmation, accusation, abdiquer, démissionner; démission, déclin; éviter; se soustraire; licencier; Au revoir, adieu, fuir, vacances, rejeter, refuser; abandonner, renoncer, s'abstenir; G: Worte, Ausdruck, Satz, Rede, Aussage, Anweisung, Anklage, Abschied nehmen, abdanken, urlaub, ablehnen, verzichten, aufgeben, Gedichtform; 2.67;
2.12. Propoziţia 12 din capitolul 2 in variantele[WB][HSG][FY] 生 而 不 有， (text in caractere chineze) shēng ér bù yǒu , (text in pinyin tonuri) sheng1 er2 bu4 you3 , (text pinyin cu numere pt tonuri) Sheng Erh Pu Yu (text in Wade-Giles) Cheng Eul Pou Yeou (text in EFEO) crează dar fără să posede (text tradus in lb. română)
2.68: 生 shēng sheng cheng R:a trăi; viaţă; a da naştere; geneză; crud; natural, vedeţi: 2.26; 2.69: 而 ér er2 ör erh; R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; vedeţi: 1.45; 2.70: 不 bù bu4 pu p’u: R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19; 2.71: 有 yǒu you3 yu R: a avea; a exista; plin; vedeţi: 1.19;
2.13. Propoziţia 13 din capitolul 2 in variantele[WB][HSG][FY] 為[为] 而 不 恃， (text in caractere chineze) wéi/wèi ér bù shì , (text in pinyin tonuri) wei2 er2 bu4 shi4, (text pinyin cu numere pt tonuri) Wei Erh Pu Shih (text in Wade-Giles) Wei Eul Pou Che (text in EFEO) acţionează dar fără să aştepte (text tradus in lb. română)
2.72: 為[为] wéi; wèi wei2,4 wei: R: a face, a acţiona, a făptui; a cauza; motiv; vedeţi: 2.7; 2.73: 而 ér er2 ör erh; R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; vedeţi: 1.45; 2.74: 不 bù bu4 pu p’u: R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19; 2.75: 恃 shì shi4 shih che ; R: a se baza pe; a depinde de; speranţă; aşteptare; încredere; a avea încredere în; a se încrede(în); a se bizui (pe); a depinde de; a se intemeia pe, a fi sigur; a se sprijini pe; siguranţă; se rezema de; confidenţă, mărturisire; a se destăinui cuiva; siguranţă de sine; 不恃 bù shì: fără să se bizuie; fără să aştepte sau să reclame; E: rely on; rely upon; presume on, trust to; depend on; to claim; to depend on; to hold on / F: compter sur, être basée sur, soutien; se fier indûment à, faire usage de; confiance; force; G: vertrauenauf, sich stützen auf,Stütze, sich unrechtmäßigerweise verlassen auf-, sich zunutze machen, im Vertrauen auf, kraft-; fordern; abhängen von; voraussetzen; festhalten an;
2.14. Propoziţia 14 din capitolul 2 in variantele[WB][HSG][FY] 功 成 而 弗 居。 (text in caractere chineze) gōng chéng ér fú jū 。 (text in pinyin tonuri) gong1 cheng2 er2 fu2 ju1 。 (text pinyin cu numere pt tonuri) Kung Ch'eng Erh Fu Chu (text in Wade-Giles) Kong Tch'eng Eul Fou Kiu (text in EFEO) lucrarea împlinită dar nu se ataşează (text tradus in lb. română)
2.76: 功 gōng gong1 kung kong R: [kung(功) este scris ca o combinaţie a caracterelor 工 gōng kung: a lucra, lucrător; şi 力lì : putere; forţă] realizare, lucrare; a lucra; muncă; operă; merit, performanţă, succes, abilitate; capacitate; sârguinţă, activitate, exerciţiu; faptă, efort; muncă grea; cucerire; scop, ţintă; efect; 功夫 gōng fū kung fu: practica kung fu: a exersa sau practica Qigong indemânare, capacitate; talent; maiestrie; abilitate; realizare, rezultat; artă, muncă, efort; 功能 gōng néng: funcţie; 功率 gōng lù: putere; 用功 yòng gōng: studios; E: meritorious deeds, work; deed; achievement; merits; success; honor; credit; good result; ability, skill (of dancers, gymnasts etc); diligence, activity, service, exercise, effort, hard work; purpose; 功夫 gōng fū kung fu: kung fu practice: to exercise or practice Qigong; skill; achievement; result; art; labor; effort; F: mérite; exploit; effet; services; effort, travail; œuvre; habileté; adresse; 功夫 gōng fū: exercer ou pratiquer Qigong; habileté; compétence; réalisation; résultat; art; travail; effort; 功率 gōng lù: puissance; 功能 gōng néng: fonction; 用功 yòng gōng: studieux; G: Verdienst, Leistung, Erfolg, Fähigkeit, Fleiß, Tätigkeit, Dienstleistung, Zweck, harte Arbeit; 2.76; 2.77: 成 chéng tscheng: R: complet, perfect, întreg; a împlini, a desăvârşi; a reuşi; vedeţi: 2.30; 2.77-78: 功成 gōng chéng R: a termina munca sa, a termina lucrarea, fapte implinite; a atinge (a realiza; a implini) performanţe (merite); E: to finish one's work, to achieve (accomplish) performances (merits); F: terminer son travail, à atteindre (accomplir); service accompli; performance (le mérite); G: die Arbeit beenden, Leistungen vollbringen; 2.78: 而 ér er2 ör erh; R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; vedeţi: 1.45; 2.79: 弗 fú fu2 fu : R: nu; non; fără; termen folosit cu semnificaţia lui 無 wú (vedeţi: 1.13), pentru a indica acţiunea nemijlocită sau paradoxală: 無為[无为] wú wéi non-acţiunea ori nefăptuirea (vedeţi: 2.52-53), atunci când e situat inaintea unui verb: 弗居 fú jū: fără acumulare; fără ataşare; fără să se laude(2); inlocuieşte in textele vechi caracterul: 不 bù bu4 pu p’u; E: not, no; G: nicht, nein, phys: Volt; 2.79; 2.80: 居 jū ju1 kü: R: a locui; a ocupa (o poziţie); a rămâne; a se ataşa; a se localiza; a fi în(o poziţie); acasă; locuinţă, domiciliu; reşedinţă, a trăi(localizat; identificat); a sta, a te opri într-un loc, cerere, reclama(merite); afirma, a stoca; a acumula; a ţine; a nu da drumul; a se odihni; repaus; a deţine; inerent, intenţie; prenume; 弗居 fú jū: a nu acumula(a sta peste); fără ataşare; fără atârnare (localizare; identificare); a nu te sprijini/bizui pe; a nu cere recunoastere merite; fără să se laude; (2); 居 in mod obişnuit; viaţa civilă; in pace; 起居 viaţa zilnică; 所居 lit.: loc de locuit; E: reside, dwell, live, sit; occupy, remains; claim, assert, store up, lay by; in ordinary, civil life; in peace; 起居 daily life; 所居 lit.: place to dwell; 位於雙眼之間乃神之居所 Located between two eyes, it is the residence of the Chen (spirit). 邻居 principal; F: résider, habiter, résidence, domicile, occuper; prétendre;s'arrêter; vivre; s'asseoir; occuper, réclamation, s'affirmer, stocker jusqu'à, poser; en direct, appartement, logement, séjour, rester; prendre, accumuler, tenir, inhérente, attentif à, prénom; G: wohnen, Wohnung, bleiben, dauern, anhäufen, sich befinden, sein, innehaben, innewohnen, bedacht auf, Familienname; in gewöhnlichen, zivilen Zeiten; im Frieden; 所居 lit.: Ort zum Wohnen. 2.80;
2.15. Propoziţia 15 din capitolul 2 in variantele[WB][HSG][FY] 夫 唯 弗 居， (text in caractere chineze) fū wéi/wěi fú jū , (text in pinyin tonuri) fu2 wei2/wei3 fu2 ju1, (text pinyin cu numere pt tonuri) Fu Wei Fu Chu (text in Wade-Giles) Fou Wei Fou Kiu (text in EFEO) doar fiindcă nu se ataşează (text tradus in lb. română)
2.81: 夫 fū fú fu1 fu : R: [derivă din caracterul pentru om (人rén ), având in plus braţele deschise larg şi acul de păr al unui bărbat adult ] bărbat, soţ; masculin; autoritate; maturitate; desăvârşire; măiestrie;夫妻 fū qī: soţ şi soţie; 夫子 fū zi: stăpân; maestru; 夫 fū : hamal; 大夫 daì fu: doctor; 漁夫 [ 渔夫] yú fū: pescar; acela; aceia; cel despre care se vorbeşte; 夫 (particulă iniţială): oh, da, "bine", cu adevărat ; da, "acum", mai presus de orice; doar; tocmai; în special (de asemenea), deoarece; pentru că; fiindcă; în ce priveşte; 夫唯 fū weí: insă; doar; fiindcă doar; tocmai fiindcă; pentru că numai; acest lucru se datorează faptului că; particulă finală(exclamaţie); E: husband, man; male adult; person; porter; 夫 (initial particle): oh; yeah, truly; well; for; those; above all, because; 夫唯 fū weí: for only; yet only; for alone (just); 夫子 fū zi: Master;功夫 gōng fu: skill, art, kung fu, labor, effort; F: conjoint, personne, homme, serviteur, le maître; 夫 (particule initiale): ah oui, bien, vraiment pour, ceux, surtout, parce que; si; 夫唯 fū weí: parce que seul; c'est parce que; simplement; G: Gatte, Person, Mann, Knecht, Meister, Weiser; 夫 (initial Teilchen): weil; ja, „nun“, wahrlich vor allem (darüber hinaus), 夫唯 fū weí: denn nur (gerade); 2.81; 2.82: 唯weí wei2 wei R: da; dar; doar, numai, singur; anume; doar când; numai în cazul în care, doar pentru că; totuşi; cu toate acestea, adică; să ia în considerare; particulă care deschide o propoziţie şi face legătura; strict vorbind, numai, însă; 夫唯 fū weí: acest lucru se datorează faptului că; pentru că numai; fiindcă doar( tocmai); E: just; only, alone; yes; only when, just because; however, to consider; -ism; 夫唯 fū weí: for only; for alone (just); F: seulement, seul; cependant, toutefois, à considérer; 夫唯 fū weí: parce que seul; c'est parce que; G: nur, aber; allein; nur wenn, gerade weil; gebraucht für RS8385 wei(2) überlegen, betrachten, allein einzig, nur,jedoch, aber, und, mit, ist, satzeinleitendes Wort RS8386 wei(2) Außenschnüre eines Netzes, Grenzen, binden, verbinden, zusammenhalten, festhalten, helfen, satzeinleitendes Wort; 2.82; 2.83: 弗fú fu2 fu : R: nu; non; fără; inlocuieşte caracterul: 不bù pu; vedeţi: 2.79; 2.84: 居 jū kü: R: a locui; a ocupa; locuinţă, a sta; a acumula; a rămâne; a se ataşa; vedeţi: 2.80;
2.16. Propoziţia 16 din capitolul 2 in variantele[WB][HSG][FY] 是 以 不 去。 (text in caractere chineze) shì yǐ bù qù 。 (text in pinyin tonuri) shi4 yi3 bu4 qu4 。(text pinyin cu numere pt tonuri) Shih I Pu Ch'u (text in Wade-Giles) Che Yi Pou K'iu (text in EFEO) De aceea nu pierde (text tradus in lb. română)
2.85: 是 shì shi4 Shih Che R: desigur, da, drept, a fi; acesta; 是以 shì yǐ: de aceea; 是謂 shì wèi aceasta se cheamă; asta e numită; vedeţi: 2.47; 2.86: 以 yǐ yi3 i yi R: a folosi; folos, în acord cu; pt.ca să; de, de către, de la; vedeţi: 1.29; 2.87: 不 bù bu4 pu p’u: R: nu; non; fără; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19; 2.88: 去 qù qu4 ch'u k'iu kü : R: a pleca, a părăsi; a pierde; a dispare; a fi luată(furată); a (se) îndepărta; a (se) distanţa: 相去 xiāng qù: distanţa intre; a evita; a se dizolva; a inceta să existe; a muri, mort; apus; trecut; 去年 qù nián: anul trecut/apus; a alunga un gând; a scăpa de; a evita; a se elibera (de); a scăpa (de ceva); a respinge; 去取 respinge –acceptă; a coborî; a abandona, a îndepărta, a şterge (o pată); a suprima (o virtute sau un abuz); a extirpa; a demonta; a demobiliza; a scoate; a ridica (un sigiliu); a sustrage (un document); a goni; a concedia, a destitui; 走去 zoǔ qù: a merge către; către(plasat după un verb arată direcţia sau destinaţia); in direcţia la; pentru; după; E: go away, leave, depart, leave, lose, remove, get rid of , to be taken away, the one before this; 去取 to reject – to accept; F: aller; quitter; enlever; 相去hiang k'iu: différence entre; distance entre; 走去 tseou k'iu: aller vers; (placé après un verbe pour marquer la direction ou la destination) vers ; dans la direction de; pour G: gehen, hingehen, weggehen, fortgehen, verlassen, aufgeben, fort, ab-, vorbei, vergangen, der vorige, abgehen, absetzen, entfernen, verstoßen, entfernt sein von-; 2.88;
8. BIBLIOGRAFIE /BIBLIOGRAPHY/ /BIBLIOGRAPHIE/ BIBLIOGRAFIA
Lao Tzu Translations-A collection of all translations of the Lao-tzu (Laozi) Prescurtari pt. autorul fiecarei variante de traducere a textului lui Lao Tzu Abreviations for the author of each translation variant of the text of Lao Tzu
Bibliografie
Articole anterioare citate 1. Traducerea capitolului 1 ( 第一章 dì yī zhāng ) din Cartea Căii spre Cer şi Putere/Tao Te Ching / Dao De Jing/ Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ ) / Translation of Chapter 1 from Tao Te Ching by Lao Tzu Motto: «Certitudini au doar două categorii de fiinţe umane: 1. ignoranţii, un alt nume pentru morţii in viaţă, care s-au oprit din căutare pentru a se securiza; 2. cei ce s-au vindecat de orbire, după ce s-au trezit spiritual prin ancorare in realitatea prezentă in 'Acum si Aici' » Tao -Axul imuabil al universului este ochiul, centrul sau sinele omniprezent al realităţii / Tao - The Eye, the Center, the Axis or the Self of the omnipresent Reality/ Imagine pe flickr : Observaţi mişcarea orizontală circulară in axului tuturor vârtejurilor (atmosferice, galactice) şi mişcarea verticală din ax (miez, inimă, centru) Tao (Calea nemijlocită, directă sau verticală către cunoaşterea realităţii sursă , eterne ori atemporale) şi Te (putere; capacitate de acţiune nemijlocită) / Tao (La Voie vers la connaissance directe) et Te (la Puissance; la capacité d'action directe) /Tao (The Way to direct knowledge and Te (Power; capacity of direct action) https://www.danmirahorian.ro/1Laotzu.pdf
2. Traducerea capitolului 5 (第五章 dì wǔ zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ ) Conexiunea dintre prezenta impartiala si golirea de fluctuatii psiho-emotionale - Temelia reintoarcerii Acasa (realitatea sursa; Tao ) / Impartial Presence (Awareness) in Lao Tzu and Patanjali - The connection between Impartiality and Emptiness is the cornerstone of Returning Home (Source Reality, Tao) https://www.danmirahorian.ro/5Laotzu.pdf
3. . Traducerea capitolului 7 (第七章 dì qī zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ ) Lao Tzu 7 - Reconectarea / Reconnection / Reconnexion [重聯(重联)] Separarea de izvorul vietii inseamna boala si moarte, iar reconectarea la izvor inseamna vindecare si viata; Nicio ramura nu poate fructifica si nu poate ramane in viata, daca este taiata sau separata de intreg ( arbore, vie); Daca vrei vindecare, nemurire, atunci reconecteaza-te la intreg. Sistemul de reconectare al speciilor evoluate de pe Terra este somnul (programul de reintoarcere periodica pe pilot automat in baza- realitatea sursa); Sistemul de reconectare al fiintelor umane realizate este cuplarea permanenta la realitatea sursa - trecerea la regimul de functionare divin , direct, non-dualist ... https://www.danmirahorian.ro/7Laotzu.pdf
4. Traducerea capitolului 56 (第五十六章 dì wǔ shí liù zhāng ) din Tao Te Ching / Dao De Jing/ Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ ) Poarta ascunsă - Conştienţa/ The Hidden Gate - Awareness Ce s-a ascuns ? Activarea minţii (realităţii secunde) inchide poarta de acces la realizarea profundei identităţi (玄同 xuán tóng; funcţionarea holografică din transa mistică); Cum este fasificat mesajul lui Lao Zi in fraza: "Cel ce ştie nu vorbeşte. Cel cevorbeşte nu ştie" ?/ How the message of Lao Tzu is altered in the translation: "He who knows, doesnot speak. He who speaks, does not know." ?Comment le message de Lao Tseu est altérée dans la traduction "Celui qui sait ne parle pas, celui qui parle ne sait pas" ? https://www.danmirahorian.ro/56Laotzu.pdf https://www.scribd.com/document/145584453/How-the-message-of-Lao-Tzu-is-altered-in-the- translation-He-who-knows-does-not-speak-He-who-speaks-does-not-know https://www.facebook.com/mirahorian/photos/a.1227553537258304.1073742228.3492831617520 17/2011158425564474/?type=3&theater https://www.facebook.com/349283161752017/photos/?tab=album&album_id=1227553537258304
5. Despre autor/ About author http://www.danmirahorian.ro/despre/p1.html http://www.danmirahorian.ro/About-Despre-Mirahorian.pdf
6. Mirahorian Dan, Florin Bratila, Tao Jian Wen, Cartea Caii si Virtutii, Intelepciunea Orientului antic in opera lui Lao Tseu si rezonantele sale actuale, Colectia Camp Fundamental, 1990 [ Ed. Ioana, 1992, 224 pagini] CARTEA CĂİİ SPRE CER Şİ PUTERE Cartea lui 老子/Lao Tzu/ Lao Zi/ Lao Tseu numită Cartea Căii spre Cer şi Putere / 道德經 / Tao Te Ching/ Dao De Jing/ Tao Te King (in redarea caracterelor chineze am folosit trei sisteme de transliterare in ordinea: Wade Giles: Lao Tzu; pinyin: Lao zi; EFEO: Lao Tseu) Textul cu caractere (tradiţionale şi moderne) in lb. chineză, redat in 3 sisteme de transliterare: 1. anglo-saxon: Wade Giles, 2. oficial chinez: pinyin şi francez: EFEO, este insoţit de dicţionar chinez-român al tuturor ideogramelor utilizate in Tao Te Ching, traducere in lb. română, comentarii , note şi inregistrare audio pentru toate cele 81 de capitole, realizată de trei maeştrii de qigong veniţi din China; autor: Mirahorian, ediţia 2007, https://www.danmirahorian.ro/TAOPART1.pdf
Dictionare https://www.zhonga.org/ http://www.cojak.org/index.php
Situri dedicate descifrarii capitolului 2 din Lao Tzu Chapitre 2 Daode Jing: le Tao http://sensdutao.over-blog.com/tag/chapitre%202/ http://sensdutao.over-blog.com/article-2-1-comprenant-le-beau-le-laid-apparait-68250244.html Abbott Carl (2012): https://www.centertao.org/essays/tao-te-ching/carl/chapter-2/ Hilmar Klaus: The Unity of Opposites/ Die Einheit der Gegensätze http://www.tao-te-king.org/2.htm
DN - Tao Te King (texto completo, con índice activo) por el autor Lao Tsé, Versión Kindle Lao Tse - Tao Te King (Audiolibro Completo en Español Con Texto) "Voz Real Humana" https://www.youtube.com/watch?v=uJEYcCgZ7mI Tao Te Ching de Lao-Tsi https://es.wikisource.org/wiki/Tao_Te_King
Tao Te Ching cu traducerea fiecarui caracter in lb chineza si engleza Rick Harbaugh The Tao by Lao-tse, Le Tao Tö King, caractère par caractère (Chinois > Anglais) http://zhongwen.com/dao.htm
COLECTII DE TRADUCERI Situri unde gasiti variante de traducere ale capitolului 2
VARIANTE DE TRADUCERE IN LB. ENGLEZA ALE LUCRARII LUI LAO TZU (TAO TE CHING) IN FORMAT AUDIO SI TEXT https://terebess.hu/english/tao/_index.html http://web.archive.org/web/20101019071818/http://home.pages.at:80/onkellotus/TTK/_IndexTTK.html
Heraclit / Heraclitus/ Héraclite 1. Sanderson Beck , Dhammapada (The Path of Truth ) 2. Awareness English version by http://www.san.beck.org/Dhammapada.html "Awareness is the path of immortality; thoughtlessness is the path of death. Those who are aware do not die. The thoughtless are as if dead already" 2. Diogenes Laertios, Despre vieţile şi doctrinele filosofilor" Traducere in lb. română de C.I. Balmus; Studiu introductiv şi comentarii de Aram M. Frenkian, Editie ingrijită de Bogdan Olaru , Colectia Plural Clasic Editura Polirom Iaşi, 1997 3. Diogène Laërce, Vies et doctrines des philosophes de l’Antiquité, tomes I et II Traducteur Charles Zévort, Maison d’édition Charpentier, Paris , 1847 4. Diogenes Laertius. Lives of Eminent Philosophers. R.D. Hicks. Cambridge. Harvard University Press. 1972 (First published 1925). 5. G.W.T. Patrick, The Fragments of the Work of Heraclitus of Ephesus on Nature, translated from the Greek text of Bywater by G.T.W. Patrick, Baltimore: N. Murray, 1889. This was originally Patrick's doctoral thesis at Johns Hopkins University, 1888. A note states that this 1889 edition was reprinted from the American Journal of Psychology, 1888. http://classicpersuasion.org/pw/heraclitus/herpatu.htm http://www.ellopos.com/study/default.asp?h=http://classicpersuasion.org/pw/heraclitus/ 6. Cele 139 fragmente rămase din opera lui Heraclit: http://www.ac-nice.fr/philo/textes/Heraclite.pdf http://www.ac-nice.fr/philo/textes/Heraclite.pdf http://philoctetes.free.fr/heraclite.pdf). http://www.ac-nice.fr/philo/textes/Heraclite.pdf http://philoctetes.free.fr/heraclite.pdf Heraclitus- The Complete Fragments http://community.middlebury.edu/~harris/Philosophy/heraclitus.pdf 7. Osho Rajneesh The Hidden Harmony (in English) cartea in format pdf se afla la adresa: http://www.messagefrommasters.com/Beloved_Osho_Books/Western_Mystics/The_Hidden_Harm ony.pdf discursul in format mp3 la adresa de mai jos http://www.oshoworld.com/discourses/audio_eng.asp?album_id=75
Lao Tzu Translations - A collection of all translations of the Lao-tzu (Laozi) Prescurtări pentru autorul fiecărei variante de traducere a textului lui Lao Tzu Abreviations for the author of each translation variant of the text of Lao Tzu
Abbott Carl [ Abbott Carl (2012): https://www.centertao.org/essays/tao-te-ching/carl/chapter-2/ Addis & Lombardo [Stephen Addiss & Stanley Lombardo, 1993; Title: Lao-Tzu Tao Te Ching, translated, with translator's preface, glossary, and pronunciation guide, with paintings by Stephen Addiss, introduced by Burton Watson; Published: Cambridge: Hackett Publishing Co., 1993, ISBN 0-87220-232-1] https://terebess.hu/english/tao/addiss.html http://web.archive.org/web/20101112015750/http://home.pages.at:80/onkellotus/TTK/English_Addis_TTK.ht ml http://home.pages.at:80/onkellotus/TTK/English_Addis_TTK.html Alan [Ralph Alan Dale ,The Tao Te Ching, 81 Verses By Lao Tzu with Introduction and Commentary,2007] Allchin [Allchin, Douglas, Tao Te Ching: Classics of Integrity and the Way, 2002] http://web.archive.org/web/20110106052152/http://home.pages.at/onkellotus/TTK/English_Allchin_TTK.html Ames [ Roger T. Ames ,Title: Daodejing : making this life significant : a philosophical translation Published: Beijing: Xueyuan chubanshe, 2004]. http://www2.hawaii.edu/~freeman/courses/phil394/Daodejing.pdf Ames& Hall [Roger Ames and David Hall Dao De Ching: A Philosophical Translation, Ballantine, 2003] Ames&Young [Rhett Y. W. Young, Roger T. Ames, Title: Lao Zi : text, notes, and comments (by Chen Kuying; translated and adapted by Rhett Y. W. Young, Roger T. Ames), Published: San Francisco: Chinese Materials Center, 1977] Anonymous [Dutch - English by Anonymous] Ariane [Ariane Rump in collaboration with Wing-tsit Chan , Title: Commentary on the Lao Tzu (by Wang Pi), Published: Honolulu: University Press of Hawaii, 1979] Armel [Armel Guerne Lao Tseu, Tao Tê King, Club français du livre, 1963]. Auke Schade [Auke Schade, Lao Zi's Dao De Jing Demystified, 2016, 2017] Lao Zi’s Dao De Jing 老子之道德經 The Way of Nature and The Way of People https://onedrive.live.com/?authkey=%21ANYD8dJSc5wqWro&cid=F3ECC488F5E7F9B2&id=F3ECC488F5 E7F9B2%21314&parId=F3ECC488F5E7F9B2%21348&o=OneUp http://nemonik-thinking.org/lao-zis-dao-de-jing-chinese-english.html http://nemonik-thinking.org/ Stunning Revelations about Lao Zi's Dao De Jing https://1drv.ms/b/s!ArL55_WIxOzzgltZjX59Q1jfBSHk Bahm [Archie J. Bahm,The King by Lao Tzu: Interpreted as Nature and Intelligence by Archie J. Bahm. 1958, Fourth printing 1967, Frederick Ungar Publishing Company] https://terebess.hu/english/tao/bahm.html http://web.archive.org/web/20101102231001/http://home.pages.at:80/onkellotus/TTK/English_Bahm_TTK.html http://www.taoistic.com/taoteching/taoteching-chapter1-versions.htm Balfour [Balfour, Frederic Henry The Tao Tê Ching translated by Frederic Henry Balfour Shanghai and London, 1884, Online document 2004] http://www.sacred-texts.com/tao/ttx/ttx02.htm Bodde[Derk Bodde A History of Chinese Philosophy, Vol. 1: The Period of the Philosophers (from the Beginnings to Circa 100 B. C.) by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University Press,492 pp, 1983; Bodde, Derk, Further remarks on the identification of Lao Tzu: a last reply to Professor Dubs, In: Journal of the American Oriental Society, 64, 1944, 24-27] Beck [Sanderson Beck, English interpolation,1996] Blakney [Raymond B. Blakney, Title: The Way of Life: Tao Te Ching(Wang Bi): The Classic Translation, by Lao Tzu translation; Published: London, New York: Penguin Putnam, 1955, 1983. Mentor Books] Boisen [Boisen B Lao Tzu's Tao Teh Ching, A Parallel Translation Collection, compiled by Boisen B, 1996 text paralel : Wu / Lau / Chan / Henricks / Waley / Lin / Cleary / Feng & English http://www.bu.edu/religion/files/pdf/Tao_Teh_Ching_Translations.pdf 1. Chan, Wing-tsit, A Source Book in Chinese Philosophy., Princeton, N.J.: Princeton University Press, 1963] 2. Cleary-Thomas Cleary,The Essential Tao: An Initiation into the Heart of Taoism through the Authentic Tao Te Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas Cleary; San Francisco : Harper San Francisco, 1991. 3. Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New York: Vintage Books, 1989 4. Henricks, Robert G. 1989 Te-Tao Ching New York: The Modern Library, 1993 5. Lau, D.C., (1963), Lao Tzu: Tao Te Ching, New York: Penguin Books, 1963; 6. Lin Yutang, The Wisdom of China and India, New York: published by Random House Modern Library,1948 7. Wailey, Arthur 1934, Title: The Way and Its Power, Tao Te Ching, Published: New York:, Grove Press, Inc.,,1958. 8. Wu, John C.H, Tao Teh Ching, Boston: Shambala. 1989; Bram den Hond http://web.archive.org/web/20110106033702/http://home.pages.at/onkellotus/TTK/English_Hond_TTK.html Bullen [David Bullen] Bynner [Bynner, Witter, The Way of Life, According to Lau Tzu.New York: Putnam,1944, Perigee/Penguin, 1972] https://terebess.hu/english/tao/bynner.html Byrn [Tormod Kinnes 1997 Kinnes, Tormo[n]d [Byrn]: "Dao De Jing - Tao Te Ching" - Interpolation by Tormod Kinnes, based on the English versions of Lin Yutang, Arthur Waley and Wing-tsit Chan. http://oaks.nvg.org/re3ra3.html] Byrne [Byrne, Patrick Michael,Title: Tao Te Ching: The Way of Virtue, Published: Garden City Park, NY: SquareOne Classics, 1963, Lao-zi: Dao De Jing, Santa Fe, NM: Sun Pub. Co., 1991] Carus & Suzuki [Dr. Paul Carus, Lao-Tze's Tao-Teh-king, Chicago, London: The Open Court Pub. Co. ; K. Paul, Trench, Truebner, 1898; Carus, Paul, and D.T. Suzuki , The Canon of Reason and Virtue: Lao Tzu’s Tao Teh King. La Salle, Ill.: Open Court Publications, 1913.]. https://archive.org/stream/jstor-27897439/27897439#page/n1/mode/2up CCSA-- CARTEA CĂRĂRII SUPREMULUI ADEVĂR sau TAO TE KING de Gregorian Bivolaru, publicata de diferite edituri afiliate MISA; Editura: LuxSublima Grup, 2003 Editia intitulata: Lao-Tze ,TAO TE KING sau CARTEA CARARII SUPREMULUI ADEVAR, reprezinta o copiere "imbunatatita si corectata" a editiei RAM publicata in 1932, de Editura Ram, Aninoasa-Gorj, intitulata: Lao Tse,Tao Te King - Cararea si virtutea, Chalmers John, ed. (1868), John Chalmers, The Speculations on Metaphysics, Polity and Morality of the Old Philosopher Lau Tsze, Published: London: Trubner & Co., 1868] https://books.google.co.jp/books?id=yxFBAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false Chan, Wing-tsit [Chan, Wing-tsit. The Way of Lao Tzu: A Translation and Study of the Tao-te Ching. Translated, with introductory essays, comments, and notes, by Chan, Wing-tsit, Published: New York: Macillan, Bobbs-Merrill Company, 1963, The Library of Congress Catalog Card Number 62-b21266; Chan, Wing-tsit, A Source Book in Chinese Philosophy., Princeton, N.J.: Princeton University Press, 1963] https://terebess.hu/english/tao/chan.html Chang CY [Chang Chung-yuan, 1975 = 張錘元 Zhang Zhongyuan, 1907-1988], Tao: A New Way of Thinking, a translation of the Tao Te Ching, with an introduction and commentaries, New York : Harper & Row, 1975; Chang, Chung-yuan. Le Monde du Tao : creativite et taoisme, essai sur la philosophie, la poesie et l'art chinois / Chang Chung-Yuan ; traduit de l'americain par Claude Elsen. - Paris : Stock, 1979 (27-evreux : impr. Herissey). - 217 p. : (Stock plus, ISSN 0154-361X).Trad. de : "Creativity and taoism" - ISBN 2-234-01056-X] https://terebess.hu/english/tao/Chang.html#Kap51 http://home.pages.at/onkellotus/TTK/English_Chung-yuan_TTK.html http://sanmayce.com/ Clatfelter [Clatfelter Jim, Headless Tao Kindle Edition, 2000]; I discovered the Tao Te Ching in the mid-60s. It was the first book of its kind to come my way. Everything about it was right. It valued the simple and the spontaneous. It valued wholeness over opposition and contention. And it valued the mystery within and everywhere. In the mid-70s I discovered another book, by Douglas Harding 'On Having No Head'. This book showed me that where others see my head, I see nothing, the nothing that is the source and destiny of all things. In other words, it showed me the Tao. In 1999 I learned that the Chinese ideograph for Tao is composed of two graphs, one that means go and one that means head. Of course! The Tao is the gone head, gone because it never was here. I can see the Tao right here and now! It’s the bare awareness or presence that I truly am. This called for some exposition, hence my interpretation of Lao Tzu’s classic. The original is terse, and it’s largely in verse. So I set out to make my version similar. It’s the same length as the original, and it’s in rhyme. And it shows the Tao, shows how to see it. Lao Tzu asks that we see the Tao. All else follows from that. Lao Tzu also says that most will reject the Tao, even laugh at it. Are you daring enough to look instead of laugh? The verses that follow were written in the late 1990s on the Look For Yourself internet forum. I wrote them to draw attention to the similarities of the verses in Laozi's Dao De Jing to the writings of Douglas Harding on what he called Headless Seeing. Each verse is based on the corresponding verse of the Dao De Jing, but it is not a direct translation. The commentaries attempt not only to explain the connections between the Dao De Jing and Headless Seeing, but also to give you the means for seeing them yourself. Over the years between 2000 and 2015, I modified many of the verses and commentaries to better to fit my newest understanding of the Daoist vision. I first encountered Laozi in the early 1960s and Douglas Harding about ten years later. The similarities between their views of life soon became apparent. https://www.amazon.com/Headless-Tao-Jim-Clatfelter-ebook/dp/B019LQAOKE https://terebess.hu/english/tao/clatfelter.html Chen CH [Chen, Chao-Hsiu, Tao Te Ching: Lao Tzu's Classic Text in 81 Cards, Boxed Set, translation based on a version from Qing Dynasty, illustrated with art and calligraphy by Chao-Hsiu Chen, Eddison Sadd Editions, Published by Marlowe & Company, New York, 2003; Chao-Hsiu Chen, Tao Te Ching : Le célèbre texte taoïste présenté sur 81 cartes ,178 pages ,Editeur : Le Courrier du Livre, 2004] http://www.sanmayce.com/ http://home.pages.at:80/onkellotus/TTK/English_Chen2_TTK.html Chen E M [Chen, Ellen Marie, The Tao Te Ching: A New Translation with Commentary. New York: Paragon House, 1989; Chen, Ellen Marie, "Tao, Nature, Man, A Study of the Key Ideas in the Tao Te Ching," Dissertation, Philosophy, Ph.D.,Fordham University, 1967] http://www.sanmayce.com/ http://home.pages.at/onkellotus/TTK/English_Chen_TTK.html ChengA [ Cheng, Anne, Histoire de la pensée chinoise, 657 p., chap. II.7, « Le Dao du non-agir dans le Laozi », p. 176 – 199., Paris, Le Seuil, 1997] http://www.taichi-kungfu.fr/tai-chi-kungfu-lyon/le-taoisme-laozi-lao-tseu-anne-cheng-raphael-enthoven/ ChengF[François Cheng, Vide et plein: le langage pictural chinois, Éditions du Seuil, Paris, 1979, 1991; Francois Cheng, Vid si plin; Limbajul pictural chinezesc, Ed. Meridiane, Bucuresti, 1983; François Cheng Des extraits du livre de F. Cheng, Vide et Plein http://www.lacanchine.com/L_Cheng-vide.html ] ChengHong [David Hong Cheng, On Lao Tzu . Wadsworth. Belmont, 2000, ISBN 0-534-57609-5] https://terebess.hu/english/tao/cheng.html http://web.archive.org/web/20110106032513/http://home.pages.at/onkellotus/TTK/English_Cheng_TTK.html#Kap51 Ch’eng Wen Pub., 1976. ChengLin [Cheng Lin, 1949] The works of Lao Tzyy : Truth and Nature popularly known as Daw Der Jing appended with chinese texts and the oldest commentaries; Published by the World Book Company,Taipei,Taiwan,China,june,1969] https://terebess.hu/english/tao/ChengLin.html http://home.pages.at/onkellotus/TTK/English_Lin3_TTK.html Clatfelder [Jim Clatfelder, The Tao Te Ching by Lao Tzu , Introduction to the Headless Tao] http://web.archive.org/web/20101019071818/http://home.pages.at:80/onkellotus/TTK/_IndexTTK.html https://terebess.hu/english/tao/clatfelter.html Cheng, Anne (1993). Chilcott [Chilcott, Tim, Dao De Jing. Laozi - TAO TE CHING Lao Tzu.,Chinese - English tclt.org.uk 2005, pdf, 2005,www.tclt.org.uk/daode_jing_intro.htm, http://www.tclt.org.uk/daode_jing.htm] Chou-Wing Chohan [Chou-Wing Chohan& Bellenteen, Abe (Translators)Tao TE Ching: The Cornerstone of Chinese Culture.Astrolog Publishing House, 2003, 128 p., www.sanmayce.com/, http://home.pages.at/onkellotus/TTK/English_Chohan_TTK.html] http://web.archive.org/web/20110106053011/http://home.pages.at/onkellotus/TTK/English_Chohan_TTK.ht ml http://home.pages.at/onkellotus/TTK/English_Chohan_TTK.html Chung [Tsai Chih Chung, Le message de Lao Tseu , La sagesse suprême , Traduction collective ,Collection Philo-Bédé, Editeur Editions Jouvence , ISBN 2-914395-02-7, 105 pages, 2000] Clatfelter [Headless version Jim Clatfelter, 2000, http://www.geocities.com/~jimclatfelter/jimztao.html] Cleary [Cleary-Thomas Cleary,The Essential Tao: An Initiation into the Heart of Taoism through the Authentic Tao Te Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas Cleary. San Francisco: Harper San Francisco 1991; Cleary, Thomas. Istruzioni nell’efficacia e nella regola. In: Sesso e longevità. La pratica sessuale taoista come via per il benessere fisico e mentale (Sex, Health, and Long Life, 1994). “I Piccoli Libri”, Armenia, Milano 1996.Cleary, Thomas. L’essenza del Tao. Tao Te Ching e Chuang-tzu (The essential Tao: an initiation into the heart of Taoism through the authentic Tao Te Ching and the inner teachings of Chuang- tzu, 1991). “Piccoli saggi”, Oscar Mondadori, Milano, agosto 1994. Thomas Cleary, 1991] Conche [Conche, Marcel ,Tao Te King, trad, et commentaire par Marcel Conche, Paris, Presses Universitaires de France, 2003] http://palimpsestes.fr/textes_philo/conche/taoteking.pdf Condron [Daniel R. Condron, Title: The Tao Te Ching Interpreted and Explained;Published: Windyville, MO: SOM Publishing, 2003]] Correa [Correa, Nina, My Dao De Jing (The Path of Love and Happiness), translation and commentary, Dao Is Open, 2005 (see also Your Tao Te Ching, 2004] Dao De Jing Chapter 51- The Gift Of Life , Nina Correa http://www.daoisopen.com/Chapter2.html Cronk [George Cronk, 1999] Crowley Aleister Crowley The Tao Teh King (Liber CLVII), A New Translation by Ko Yuen(Aleister Crowley) The Equinox (Volume III, No. VIII.) 1923] Da Liu [Da Liu The Tao and Chinese culture, New York : Schocken Books, 1979] Dalton [Jerry O. Dalton, Title: Tao Te Ching: A New Approach, Published: New York, Avon, 1993] Delune [Alexis Delune, Lao Tseu - Le Tao Te King - Texte intégral, sommaire interactif (French Edition), 93 pages, March 10, 2013, Kindle Edition,] https://alexis-delune.iggybook.com/en/ https://www.amazon.fr/Lao-Tseu-int%C3%A9gral-sommaire-interactif-ebook/dp/B00BS8LTGW Derek Bryce [Derek Bryce, Leon Wieger , Tao-Te-Ching The Classic Chinese Work in English Translation, Lao-Tzu ,Wisdom of the Daoist Masters: The Works of Lao Zi (Lao Tzu), Lie Zi (Lieh Tzu), Zhuang Zi (Chuang Tzu) rendered into English by Derek Bryce from the French of Leon Wieger's Les Peres du System Taoiste (Cathasia, Les Belles Lettres, Paris),1984,1991, 1999 Liarech Enterprises] DerekLin [Derek Lin The ”Ancient Child” http://truetao.org/ttc/ancient.htm, www.truetao.org/theway/suffer.htm] Dicus [Dicus, John, Tao Teh Ching. English interpolation, 2002, www.rivenrock.com/tao.htm] http://web.archive.org/web/20100417150609/http://home.pages.at/onkellotus/TTK/English_Dicus_TTK.html Dieterich [Dieterich, Wulf, Laozi Daodejing.English & German translations, each character linked to a dictionary (GIF + sealscript characters). http://home.debitel.net/user/wulf.dieterich/index.html] Dinu Luca, Cartea Despre Dao şi Putere (Dao De Jing), completată cu pasaje ilustrative din Zhuang Zi. Introducere, traducere din chineza veche şi note de Dinu Luca, Editura Humanitas, 1993 Donohue [Donohue, Estra Brian M.A., Poems of the Universe: Lao Tzu's Tao Te Ching, Lulu.com, 2005] DN [ Dialectica naturala a tuturor lucrurilor/La Dialéctica Natural de Todas las Cosas [Capítulo 2 en: Tao Te King (texto completo, con índice activo) de Lao Tsé, Versión Kindle ] Lao Tsé - Tao Te King (Audiolibro Completo en Español Con Texto) "Voz Real Humana" https://www.youtube.com/watch?v=uJEYcCgZ7mI Tao Te Ching de Lao-Tsi https://es.wikisource.org/wiki/Tao_Te_King Tao Te King (texto completo, con índice activo) por el autor Lao Tsé, Versión Kindle https://www.amazon.es/King-texto-completo-%C3%ADndice-activo-ebook/dp/B00HXV5770 Duyvendak, J. J. L. [Duyvendak, J.-J.-L., Tao Tö King, Le Livre de la Voie et de la Vertu, de Lao Tseu; Paris, A. Maisonneuve, 1953 1987; The Book of the Way and Its Virtue translated from the Chinese and Annotated by Duyvendak, J.-J.-L., John Murray. London, 1954; Duyvendak, J. J. L. (a cura di). Tao tê ching. Il Libro della Via e della virtú; “gli Adelphi”, Adelphi (c 1973), Milano, ottobre 1994], http://www.taichi-kungfu.fr/tai-chi-kungfu-lyon/lao-tseu-tao-te-king-le-livre-de-la-voie-et-la-vertu-trad-j-j-l- duyvendak/ http://classiques.uqac.ca/classiques/duyvendak_jjl/B26_tao_to_king_livre_voie_vertu/duyv_tao.pdf http://classiques.uqac.ca/classiques/duyvendak_jjl/B26_tao_to_king_livre_voie_vertu/duyv_tao.doc http://web.archive.org/web/20110106065520/http://home.pages.at/onkellotus/TTK/English_Duyvendak_TTK.html https://terebess.hu/english/tao/duyvendak.html Edwin [Edwin Sha, "Tao Te Ching" - Translation with some commentary by Dr. Edwin Sha from the perspective of a Buddhist. July 14, 1996] Eichi Shimomisse, 1998 [Eiichi Shimomisse, Lao Tzu: The Tao Te Ching / An English Translation, 1998] http://www.egreenway.com/taoism/ttclz2.htm Eichi Kimura Éracle [Jean Éracle Lao-Tseu, Tao te King, Paris, Albin Michel, 1984]. Erkes [Eduard Erkes,Title: Ho-shang-kung's commentary on Lao-tse ,Published: Ascona, Switzerland: Artibus Asiae, 1950] Ettilio [Andreini, Attilio. Laozi. Genesi del «Daodejing». “Biblioteca”, Einaudi, Torino, agosto 2004] Evola [Evola, Julius, Il libro della Via e della Virtú, ed. Dott Gino Carabba Editore, Lanciano, 1923; Carabba Editore, Lanciano, 1947;ed (anastatica) Edizioni Arktos, Carmagnola, 1982; Evola, Julius, Lao Tze, Il libro del principio e della sua azione (Tao-Tê-Ching), Roma: Nuova presentazione,Casa Editrice Ceschina, Milano,1959; “Orizzonti dello spirito”, Edizioni Mediterranee, Roma,1972; Ristampe: 1987,1989,1992,1995; 1997; Julius Evola, Taoism: The Magic, the Mysticism, An introduction to a 1959 Italian translation of the Tao-Te-Ching, translated, with an introduction, by Guido Stucco; foreword by Jean Bernachot, Holmes Publishing Group; Edmonds(Washington)1993,1995; Evola, Julius (pseud.). Le Taoisme, presentation de Jean Bernachot ; trad. de l'italien par Jean Bernachot et Philippe Baillet; Ed. Pardès, Puiseaux, 53p., 1989] Fex [Aalar Fex, Tao Te King(Wang Bi), 2006 ] Foucquet [Jean-François Foucquet (1665-1741)Second complete translation into Latin and French] Fukunaga [Fukunaga Mitsuji] Gauthier [Gauthier, Andre, Tao Te Ching. Chinese – English. Images by Penny Downes (in: The Nomad Web Site). http://home.pages.at/onkellotus/TTK/English_Gauthier_TTK.html, www.archive.org/ ® www.nomad.mcmail.com/tao/docs/taote.htm] Gia Fu Feng [Laotse,Tao te king,Translated by Gia Fu Feng] Gia-Fu&Eng [Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New York: Vintage Books, 1972; A new translation, Published: New York: Vintage Books, 1989] http://www.wussu.com/laotzu/laotzu51.html https://www.iging.com/laotse/laotsee.htm#51 https://ttc.tasuki.org/display:Year:1972,1988,1996,2004/section:1 Gib-Cheng [Gibbs Tam C., Cheng Man-ch'ing, Title: Lao-tzu, my words are very easy to understand : lectures on the Tao Teh Ching (by Zhèng Mànqīng, Cheng Man-ch'ing; translated from the Chinese by Tam C. Gibbs, Published: Richmond, CA: North Atlantic Books, c1981] Giles, Lionel; et al., eds. (1905), The Sayings of Lao Tzu, The Wisdom of the East, New York: E.P. Dutton & Co. London: John Murray, 1905, 1950. https://en.wikisource.org/wiki/The_Sayings_of_Lao_Tzu Download as PDF https://en.wikisource.org/w/index.php?title=Special:ElectronPdf&page=The+Sayings+of+Lao+Tzu%2FChap ter+1&action=show-download-screen Goddard- Dwight Goddard, Laotzu's Tao and Wu Wei translation Brentano's Publishers. New York, 1919]; Laotzu's Tao and Wu Wei, By Dwight Goddard and Henri Borel [1919] "Laotzu's Tao and Wu Wei" translated by Dwight Goddard and Henri Borel, 1919. (Source: Internet Sacred Text Archive) http://www.sacred-texts.com/tao/ltw/ http://www.sacred-texts.com/tao/ltw/index.htm Online Text. Unlock the mysteries of the Tao in Chinese and three different English translations, side-by- side. And may the Tao be with you. https://www.yellowbridge.com/onlinelit/daodejing.php https://www.yellowbridge.com/onlinelit/daodejing01.php Golden [Seán Golden & Marisa Presas , Laozi : Daodejing El llibre del ‘dao’ i del ‘de’ Traducció del xinès, introducció i comentaris de Golden, Seán i Presas, Marisa,Editor: Servei de Publicacions de la Universitat Autònoma de Barcelona, Publicacions de l'Abadia de Montserrat, UAB/Publicacions de l’Abadia de Montserrat, Barcelona, 2000, Daodejing. El llibre del "dao" i del "de". Barcelona: Edicions Proa, 2006. (Trans. from chinese to catalan, preface and comments by Seán Golden & Marisa Presas). Gong [Gong, Tienzen (Jeh-Tween) 龚天任 The Tao Te Ching by Lao Tzu Translated by Tienzen (Jeh- Tween).International East-West University in Honolulu, Hawaii, http://home.pages.at/onkellotus/TTK/English_Gong_TTK.html www.terebess.hu/english/tao/gong.html, www.archive.org/ www.iewu.edu/Lao1.htm] Gorn-Old [Walter Gorn-Old, 1904; The Simple Way, Laotze. London: Philip Wellby, 1904, 1905. Walter Gorn-Old, Lao Tze: The Tao-Teh-King: A New Translation with Introduction and Commentary (Formerly published under the title "The Book of the Simple Way" in 1904) , Published: London: Rider & Co., 1929] Walter Gorn-Old, 1904 Walter R. Old, The book of the path of virtue : or, A version of the Tao-Teh-King of Lao-Tze; with an introduction & essay on the Tao as presented in the writings of Chuang-Tze / by Walter R. Old. Dao de jing. English, Madras : Theosophical Society, 1894] Walter Gorn-Old, 1904 http://home.pages.at/onkellotus/TTK/English_GornOld_TTK.html Gu [Gu Zhengkun ,Title: Lao Zi: The Book of Tao and Teh Published: Beijing: Peking University Press, 1995] Guenon [Guénon, René. Apercus sur l'esoterisme islamique et le taoisme / Rene Guenon ; avant-propos de Roger Maridort. –Paris, Gallimard, 1992 (53-Mayenne : Impr. Floch). - 157 p. : couv. ill. ; 19 cm. - (Collection Tradition).ISBN 2-07-072749-1, René Guénon. Tao-te-king, ch. XI. - Cf. L'Omphalos, symbole du Centre, juin 1926; René Guénon, Le Centre du Monde dans les doctrines Extrême-Orientales, Regnabit - 6e année – N° 12 – Tome XII – Mai 1927] Guiraud [Daniel Guiraud, in I Ching / Tao Te Ching, Courrier du livre, 1987, ISBN 2702901972] Hansen [Chad Hansen, A Daoist Theory of Chinese Thought, Oxford University Press, 2000] Hatcher [Bradford Hatcher,Tao Te King(Wang Bi), 2005, 2007 ] http://www.hermetica.info/LaoziA.htm http://www.hermetica.info/LaoziD.htm Headless version [see Clatfelder Jim] Hardy [Hardy, Julia M., "Influential Western Interpretations of the Tao Te Ching," in Lao-Tzu and the Tao- te-ching, edited by Livia Kohn, and Michael Lafargue, State University of New York, 1998] Haven [ Haven Marc, Tao Te King. Lao Tseu. Le livre du Tao et de sa vertu, initialement une traduction par un auteur anonyme, éditions Devy-Livres. Paris 1969 Lao Tseu - Tao Te King, le livre du Tao et de sa vertu , suivi d'Aperçus sur les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir, Docteur Marc Heaven qui demanda, avant son décès, à son ami Daniel Nazir de terminer son oeuvre, éditions Dervy-Livres, Paris, collection "Mystiques et Religions”, 1988, 245 p Lao Tseu, Tao Te King”, trad. Marc Haven et Daniel Nazir, Editions Dervy 1996] Haven modificat- pe situl de mai jos: http://taoteking.unlimitedforum.com/t5-chapitre-2 Heider [John Heider, 1985 ] traducerea mesajului lui Lao Tzu prin prisma subordonarii procesualitatii fata de invariabilul informational; http://web.archive.org/web/20110106075724/http://home.pages.at/onkellotus/TTK/English_Heider_TTK.html Heidegger [Heidegger Martin, Paul Shih-yi Hsiao translation of eight chapters from the Tao Te Ching, 1946 ; see: "A Dialogue on Language (between a Japanese and an Inquirer)." in Heidegger, On the Way to Language, P. D. Hertz, trans. (New York: Harper & Row, 1971). Hereafter OWL.] Heysinger [Heysinger W. 1903; The Light of China: The Tâo Teh King of Lâo King of Lâo Tsze (Philadelphia: Research Publishing Co, 1903)] https://archive.org/details/lightofchinato00laot https://archive.org/stream/lightofchinato00laot/lightofchinato00laot_djvu.txt https://terebess.hu/english/tao/heysinger.html https://archive.org/details/lightofchinato00laot Henricks 1[Robert G. Henricks, 1989] The Tao Te Ching by Lao Tzu (trad., annot. et intro.)] https://terebess.hu/english/tao/henricks.html Henricks 2[Robert G. Henricks, 1989, (Mawang Dui) ] Title: Lao-Tzu: Te-Tao Ching: A New Translation Based On The Recently Discovered Mawangdui Texts, Published: New York: Ballantine Books, 1989,] Chinese (Mawang Dui) - English by http://web.archive.org/web/20110106080428/http://home.pages.at/onkellotus/TTK/English_Henricks_TTK.ht ml http://home.pages.at/onkellotus/TTK/English_Henricks_TTK.html Henricks 3[Robert G. Henricks, 2000; Translation (Guodian)] Title: Lao Tzu’s Tao Te Ching: A Translation of the Startling New Documents Found at Guodian ; Published: New York:Columbia University Press, 2000] http://web.archive.org/web/20110415120742/http://home.pages.at:80/onkellotus/TTK/English_HenricksG_TTK.html http://home.pages.at:80/onkellotus/TTK/English_HenricksG_TTK.html 51 Kapitel nicht vorhanden / chapter not available Hilmar [Hilmar Alquiros The Way and its Power/ Der Weg und seine Kraft 道 德 經 Dào Dé Jīng] Project: 2000-2020; http://www.tao-te-king.org/2.htm Hin-Shun/ Hin-Şun vedeti : Ian Hin-Şun Hinton [Hinton, David, Tao Te Ching, Lao Tzu. Washington, DC: Counterpoint, 2000] http://web.archive.org/web/20110106072526/http://home.pages.at/onkellotus/TTK/English_Hinton_TTK.htm l http://home.pages.at/onkellotus/TTK/English_Hinton_TTK.html http://www.sanmayce.com/ Ho [Ho, Lok Sang, The Living Dao:The Art and Way of Living, A Rich & Truthful Life, translation with annotations , by Lok Sang HO Lingnan University, September 1, 2002] https://terebess.hu/english/tao/ho.pdf Hoff [Benjamin Hoff, The Way to Life, At the Heart of the Tao Te Ching, 1981] Hogan [ Ron Hogan(previously known as Jesse Garon), 2000, 2002, 2004] https://ttc.tasuki.org/display:Year:1972,1988,1996,2004/section:51 Hond [Bram den Hond, Chinese (Mawang Dui)] Houang [Houang, François et Pierre Leyris, Lao-Tzeu, La Voie et sa vertu, Tao-tê-king, texte chinois présenté et traduit par François Houang et Pierre Leyris, Collection " Points-Sagesses", n° 16, Paris, Editions du Seuil, 181 p.,1949, 1979] Hsuing[Hsuing, Y.T. Lao Tze, Tao Te Ching. Chinese Culture. Vol. 18. Taiwan: China Academy, June, 1977] Huang C. [Huang, Chichung, Tao Te Ching: A Literal Translation, JAIN PUB, 2003] http://web.archive.org/web/20100417145844/http://home.pages.at/onkellotus/TTK/English_Huang_TTK.htm l http://home.pages.at/onkellotus/TTK/English_Huang_TTK.html Huang Tao [Huang, Tao, Laoism: The Complete Teachings Of Lao Zi 312 pp, Publisher:Brumby Holdings, 2001] http://web.archive.org/web/20110106071948/http://home.pages.at/onkellotus/TTK/English_Huang2_TTK.html http://home.pages.at/onkellotus/TTK/English_Huang2_TTK.html Huisheng [Huisheng. Hunan: Foreign Languages Press, Library of Chinese Classics, 1999] Hwang [Shi Fu Hwang, 1991] Tao Teh Chin: The Taoists' New Library Publisher: Taoism Pub Date Published: 1991 ] http://www.sanmayce.com/ http://web.archive.org/web/20090102091819/http://home.pages.at/onkellotus/TTK/English_Hwang_TTK.ht ml http://home.pages.at/onkellotus/TTK/English_Hwang_TTK.html Hu [Hu Tse-ling. Lao Tzu, Tao Teh Ching. Chengtu, Szechuan: Canadian Mission Press, 1936] Hughes [Hughes, Ernest Richard , “Tao Te Ching,” Chinese Philosophy in Classical Times. London: J.M. Dent, 1942, 1950; Hughes, E. R., Shikantaza, An Introduction to Zen, by Edited and Translated by E. R. Hughes] Intoppa Francesco Intoppa, 2000 http://home.pages.at:80/onkellotus/TTK/Italian_Intoppa_TTK.html Ian Hin-Şun / Yan Hin/Khin-Shun/ Ян Хин-Шун (1950) Anticul filozof chinez Lao Tzu şi invăţătura sa/ Древнекитайский философ Лао-Цзы и его-учение/ Ancient Chinese philosopher Lao Tzu and his- teaching / Le philosophe chinois antique Lao Tzu et son enseignement 1.Lao Tzî - Dao De Tzîn, a lui Ian Hin-Şun, Filosoful antic chinez Lao Tzî şi învăţătura sa; Editura de stat pentru literatura stiintifica,1953, 165 pagini (traducere din lb.rusa) 2.Yan Hin Shun — Ancient Chinese Philosopher Lao Tse and His Teachings. Publ. by AN USSR, Moscow- Leningrad, 1950; Moscow-Leningrad, “AN SSSR”, 1950 Moscow, (in lb.rusa). 3. Yan Hin Shun / Yan Khin-shun, 1950 — The Ancient Chinese Philosopher Lao Tse and His Teaching. Publ. Moscow-Leningrad, by AN USSR, Moscow-Leningrad, 1950, Ян Хин-Шун, Лао Цзы. Дао дэ Цзин, Древнекитайский философ Лао-Цзы и его учение; Ян Хин-Шун, Академия Наук СССР. Институт философии. М.Л. :АН СССР, 1950] 4.. Ян Хиншун «Древнекитайский философ Лао-Цзы и его-учение», Москва, 1950 http://taopooh.narod.ru/3/sh.html http://web.archive.org/web/20110106050615/http://home.pages.at/onkellotus/TTK/Russian_Khin- shun1_TTK.html 5. Дао Дэ Цзин. Лао Цзы. Перевод: Ян Хиншун, аудиокнига https://www.youtube.com/watch?v=j6u-InjVf7o Inouye [Inouye, Shuten. Laotse, Tao Teh King. Tokoyo: Daitokaku, 1928] Intoppa [Italian interpretation-interpolation by Francesco Intoppa, 2000] Ivanhoe [Philip Ivanhoe The Daodejing of Laozi, Seven Bridges Press, 2002] Jeff [Jeff Rasmussen, Spirit of Tao Te Ching, Nisi Sunyatta, 2000] Jiyu Ren [Ren Jiyu, 1985, 1993- translation: He Guanghu, Gao Shining, Song Lidao and Xu Junyao; Title: A Taoist Classic The Book of Laozi . Published: Beijing: Foreign Languages Press, 1985, 1993. ISBN 7-119-01571-0] http://web.archive.org/web/20100417150300/http://home.pages.at/onkellotus/TTK/English_Jiyu_TTK.html http://home.pages.at/onkellotus/TTK/English_Jiyu_TTK.html Johnston Charles, 1921 [Charles Johnston Tao Teh King: An Interpretation of Lao Tse’s Book of the Way and of Righteousness, 1921,Collection, Eastern Traditions, Religious/Spiritual] http://www.universaltheosophy.com/articles/johnston/tao-teh-king/ The Complete Writings of Charles Johnston Online http://www.universaltheosophy.com/writings-johnston/ http://www.universaltheosophy.com/bios/charles-johnston/ https://spiritualtexts.academy/2015/11/27/daodejing-by-lao-zi-verses-1-10-from-the-tao-teh-king-translated-by-charles-johnston/ Jonathan [Jonathan Star, 2001]; Julien [Stanislas Julien, 1842 Julien, Stanislas, Lao Tseu, Tao-Te-King, Le Livre de la Voie et de la Vertu, composé dans le vi. siècle avant l'ère chrétienne. Paris, Ed.Duprat, Paris, 1842;La traduction française de Stanislas Julien s'appuie pour les passages difficiles sur le fameux commentaire de Heshang gong (fin du II-e ap. J.-C.)]. Kaltenmark [Kaltenmark, Max, Lao Tseu et le taoïsme, Seuil, coll. «Maîtres spirituels », 190 p. Paris,1982] Keping Wang [ Keping Wang - Reading the Dao: A Thematic Inquiry, 2011, The Tower Building Continuum International Publishing Group, London, New York ] https://books.google.ro/books?id=60sdCgAAQBAJ&pg=PA7&lpg=PA7&dq=Keping+Wang+the+dao+is+empty+(like+a+bowl) Kim [Ha Poong Kim, Title: Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation Published: Philadelphia, PA: Xlibris, 2003] http://www.sanmayce.com/ http://web.archive.org/web/20110106071526/http://home.pages.at/onkellotus/TTK/English_Kim_TTK.html#Kap51 http://home.pages.at/onkellotus/TTK/English_Kim_TTK.html Khin-shun[vedeti/see: Hin-Shun]; Kimura [Yasuhiko Genku Kimura, Tókyó 1959] Kitselman [A.L. Kitselman II. ,Title: Dao de jing (The way of peace) of Laozi, 600 B.C. Published: Palo Alto, CA: The School of Simplicity, c1936] Kiyoashi [Kiyoshi Miki, Tetsuroo Watsuji, Tao Te Ching] Kline A. S., (2003) [A. S. Kline, Lao Tzu, Tao Te Ching(The Book of the Way and its Virtue), 2003] http://www.poetryintranslation.com/PITBR/Chinese/TaoTeChing.php Kreger [D. W. Kreger, The Secret Tao, 1999, Windham Everitt Publishing Company, First Edition 2011] Kromal [Karl Kromal, 2002 Tao Te King(Wang Bi) ] Kunesh [Tom Kunesh ] http://terebess.hu/english/tao/kunesh.html Kwok [Man-Ho Kwok, Martin Palmer, Jay Ramsay, 1993] https://terebess.hu/english/tao/ramsay.html LaFargue [LaFargue, Michael, The Tao of the Tao Te Ching: A Translation and Commentary. Albany: State University of New York Press, Suny, 1992; LaFargue, Michael, Tao and Method. A Reasoned Approach to the Tao TeChing. Albany: State University of New York Press,1994] Lao [Lao C’en, The Way of the Dao: An Interpretation of the Writings of Lao Tzu. La Jolla, CA: Day Press, 1980] Larose [English interpretation by Ray Larose, ~ 2000] http://web.archive.org/web/20090430114111/http://home.pages.at/onkellotus/TTK/English_Larose_TTK.html Larre [Claude Larre, François Cheng, Dao de Jing : Le Livre de la voie et de la vertu, Lao zi, traduit par : et commentaire spirituel de Claude Larre, préface de : François Cheng, Desclée De Brouwer, Paris, Parution : 14-03-2002; Claude Larre Lao Tseu, Tao Te King. 1984, ISBN 2226021183 (Poche); Claude Larre and Elizabeth Richat de la Valée, Rooted in Spirit, The Heart of Chinese Medicine.Translated by. Sarah Stang. (Barrytown: Station Hill Press, 1995) 190, 91; Claude Larre, Il libro della Via e della Virtú (Le livre de la Voie et de la Vertu, 1977). “Di fronte e attraverso”, Jaca Book, Milano, maggio 1993. http://books.google.ro/books?id=Q_dUmISd38YC&pg=PA192&dq=Claude+Larre&lr=&hl=en#v=onepage&q =Claude%20Larre&f=false] Lau [Lau, D.C., (1963), Lao Tzu: Tao Te King, Published: London, New York: Harmondsworth: Penguin Books, 1963; Tao Te Ching, Hong Kong: The Chinese University Press, 1968, 1982 (éd. révisée; rev. of earlier edition without Chinese text,); Allan, Sarah (Editor and Introduction), Lao Tzu : Tao Te Ching : Translation of the Ma Wang Tui Manuscripts, translated by D. C. Lau, Alfred A. Knopf, 1994 Edition] https://terebess.hu/english/tao/lau.html http://web.archive.org/web/20101005062551/http://home.pages.at:80/onkellotus/TTK/English_Lau_TTK.html Lauer [Conradin Von Lauer] http://web.archive.org/web/20110415120853/http://home.pages.at:80/onkellotus/TTK/French_Lauer_TTK.html http://home.pages.at:80/onkellotus/TTK/French_Lauer_TTK.html Laurenţiu Teodorescu Tao te Ching, versiunea în limba chineză (dr. Laurenţiu Teodorescu) (PDF). http://www.taoismonline.org/ddj_chin.pdf Huangdi yinfu jing - Prezentare, traducerea primelor 7 versete, note şi comentarii (dr. Laurenţiu Teodorescu) (PDF). http://www.taoismonline.org/Huangdiyinfujing.pdf Prezentarea tratatului Huangdi Neijing (dr. Laurenţiu Teodorescu) http://www.taoismonline.org/HuangdiNeijing.pdf Lieh-tzu - Prezentare (dr. Laurenţiu Teodorescu) (PDF). http://www.taoismonline.org/Liezi.pdf Leary [Timothy Francis Leary Tao Te Ching, 1966, Poets Press] Leebrick [John R. Leebrick Lao Tse, Tao Teh Ching ,Classic of the Way and Its Nature, 1980] Legge [James Legge ,The Tao Teh King or, The Tao and its Characteristics by Lao-Tse; James, Legge. "The Texts of Taoism", translation., London, 1881, 1891] Chinese Text Project English translation: James Legge "The Tao Teh King" or "The Tao and Its Characteristics", translated by James Legge, 1891. (Source: Project Gutenberg) http://www.gutenberg.org/etext/216 http://ctext.org/dao-de-jing https://www.yellowbridge.com/onlinelit/daodejing.php https://www.yellowbridge.com/onlinelit/daodejing01.php Le Guin [Le Guin, Ursula K. with the collaboration of J. P. Seaton, A Book about the Way and the Power of the Way (Lao Tzu: Tao Te Ching translation), , A Book about the Way and the Power/Nature of the Way, Published: Boston: Shambhala Publications, October, 1997, 1998 Le Guin, Ursula K., Shambhala, 1997] Li David [David H. Li Dao de Jing: A New-Millennium Translation, Premier Publishing] http://www.sanmayce.com/ http://web.archive.org/web/20100417151040/http://home.pages.at/onkellotus/TTK/English_Li_TTK.html http://home.pages.at/onkellotus/TTK/English_Li_TTK.html Lin P.J. [Lin, Paul J., A Translation of Lao Tzu’s Tao Te Ching and Wang Pi’s Commentary. Ann Arbor Center for Chinese Studies,The University of Michigan, Ann Arbor 1977] http://web.archive.org/web/20110106033211/http://home.pages.at/onkellotus/TTK/English_Lin2_TTK.html http://home.pages.at/onkellotus/TTK/English_Lin2_TTK.html http://www.sanmayce.com/ Lindauer[David Lindauer] Liou Kia-Hwai [Liou Kia-hway, Lao-tseu: Tao Tö King. Traduit du chinois par Liou Kia-hway, preface d'Etiemble, Editions Gallimard, Paris, 1967, 1969]; Philosophes taoïstes, tome 1 : Lao-Tseu, Tchouang-Tseu, Lie-Tseu Traduit du chinois par Benedykt Grynpas et Liou Kia-Hway. Édition de Benedykt Grynpas et de Liou Kia-Hway. Avant-propos, préface et bibliographie par Étiemble. Collection : « Bibliothèque de la Pléiade » (No 283), 896 pages, Paris, Gallimard ,1980; Liou Kia-hway, L’oeuvre complète de Tchouang-tseu. Paris : Gallimard, « Connaissance de l’Orient », n° 28, (1969) 1978 ] http://www.izazen.fr/forum/index.php?topic=39.0;wap2 http://lacueillettedesanges.blogspot.ro/2009/10/le-tao.html Liu Shi [Liu Shicong (Yang Shu'an), Title: Lao Zi; Published: Beijing, China: Chinese Literature Press, 1997]. Luca Dinu vedeti : Dinu Luca, 1993 Ludd [Ned Ludd, Tao Te Ching] http://web.archive.org/web/20110415121217/http://home.pages.at:80/onkellotus/TTK/English_Ludd_TTK.ht ml https://terebess.hu/english/tao/ludd.html#Kap51 Lupeanu M.C. [Mira si Constantin Lupeanu , 1997, Lao Zi si Confucius , Editura "Qilinul de jad"] Lynn [Richard John Lynn, 1999, 2004 Title: The classic of the way and virtue : a new translation of the Tao- te ching of Laozi as interpreted by Wang Bi, Published: New York: Columbia University Press ] https://terebess.hu/english/tao/Lynn.html http://home.pages.at/onkellotus/TTK/English_Lynn_TTK.html http://utoronto.academia.edu/RichardJohnLynn Mabry [John R. Mabry, PhD] Mackay Rory B. , 2014 [Rory B. Mackay , 1. Tao Te Ching (with commentary); 2014, CreateSpace Independent Publishing Platform ; 2. Tao Te Ching The Ancient Book of Wisdom , by Lao Tzu Commentary by Rory B. Mackay , Blue Starr Publishing, unbrokenself.com, 2017; https://www.amazon.com/Tao-Ching-Commentary-Lao-Tzu-ebook/dp/B00HZ4J8S4#reader_B00HZ4J8S4 https://www.amazon.com/Tao-Ching-Commentary-Lao-Tzu-ebook/dp/B00HZ4J8S4#reader_B00HZ4J8S4 Tao Te Ching 2: Apparent duality and paradoxical unity https://waybeyondthedream.wordpress.com/2013/03/26/tao-te-ching-2-apparent-duality-and-paradoxical-unity/
Mair [Mair, Victor H., ed. (1990)] Tao Te Ching: The Classic Book of Integrity and the Way, New York: Bantam Books. https://en.wikipedia.org/wiki/Victor_H._Mair https://books.google.co.jp/books?id=uE7thB_vwQQC&printsec=frontcover#v=onepage&q&f=false https://terebess.hu/english/tao/mair.html Ma Kou [Ma Kou (1984), Lao Tseu: Tao Te King – Le livre de la voie et de la vertu. Traduit par Ma Kou. Albin Michel, Paris, 1984] http://home.pages.at/onkellotus/TTK/French_MaKou_TTK.html Ma Lin [Ma, Lin (2006), Deciphering Heidegger's Connection with the Daodejing, Asian Philosophy. Vol 16, No. 3, pp. 149–171] Martin [William Martin, 1999] Maurer [Maurer, Herrymon, Lao Tzu/Tao Teh Ching: The Way of the Ways ,Tzu, Lao; Translated with Commentary By Herrymon Maurer ,Libraire: Ron Ramswick Books, Schocken Books, New York, New York, USA., 1985] MacHovec [Frank J. MacHovec, 1962] Marshall [Bart Marshall, Lao Tsu Tao Te Ching, A New English Version, 2006] Matgioi [Matgioi (Albert de Pouvourville), Le Tao de Laotseu, traduit du chinois par MATGIOI(Albert de Pourvourvilles), Paris, Librairie de l'Art Indépendant,1894; La via taoista (La Voie rationelle). “I libri del Graal”, Basaia, Roma, aprile 1985.] http://www.taichi-kungfu.fr/tai-chi-kungfu-lyon/lao-tseu-tao-te-king-le-livre-de-la-voie-et-la-vertu-trad-matgioi- pouvourville/ https://www.chineancienne.fr/traductions/le-tao-de-laotseu-le-te-de-laotseu-trad-de-pouvourville/ McDonald [John H. McDonald, Tao Te Ching, by Lao-Tzu, complete online text, a translation for the public domain, 1996] Tao Te Ching, by Lao-Tzu complete online text a translation for the public domain by j.h.mcdonald, 1996 http://www.wright-house.com/religions/taoism/tao-te-ching.html https://ttc.tasuki.org/display:Year:1972,1988,1996,2004/section:1 Tao Te Ching by Lao Tzu Chapter 51, Every creature honors the Tao https://www.youtube.com/watch?v=ossp3tuWNqk McCarroll [McCarroll Tolbert, 1982] https://terebess.hu/english/tao/mccarrol.html Mears [Isabella Mears, Tao Te Ching, London: Theosophical Publishing House, 1916, 1922; Mears, Isabella (1853-1936), Tao Te King, A Tentative Translation from the Chinese, 1916 translation, reset with corrections and revisions by Dr. Mears London: Theosophical Publishing House, 1922, facsimile reprint with introduction and notes by Isabella Mears and with an appended introduction by Paul Tice, available from The Book Tree, 2003] Medhurst [C. Spurgeon Medhurst, 1905] The Tao Teh King: A Short Study in Comparative Religion Translated with commentary by C. Spurgeon Medhurst [1905] http://www.sacred-texts.com/tao/mt/index.htm http://www.sacred-texts.com/tao/mt/mt54.htm Merel 1 [Peter Merel] Merel 2 [Peter Merel] Mirahorian [Mirahorian Dan, Florin Bratila, Tao Jian Wen, Cartea Caii si Virtutii, Intelepciunea Orientului antic in opera lui Lao Tseu si rezonantele sale actuale, Colectia Camp Fundamental, , 1990 [ Ed. Ioana, 1992, 224 pagini], vedeti aceasta traducere completa pe: https://www.danmirahorian.ro/1Laotzu.pdf Mitchell [Stephen Mitchell, 1988, Title: Tao Te Ching: An Illustrated Journey, Published: 1988, London: Frances Lincoln, 1999] https://ttc.tasuki.org/display:Year:1972,1988,1996,2004/section:1 Moran [Moran, Patrick Edwin. Three Smaller Wisdom Books: Lao Zi’s Dao De Jing. Lanham, NY: University Press of America, 1993.] Moss Roberts [Moss Roberts, Chinese (MWD, Guodian), 2001] http://web.archive.org/web/20100417150310/http://home.pages.at/onkellotus/TTK/English_Roberts_TTK.ht ml Muller [Charles Muller,The Tao Te Ching by Lao Tzu; Translated during the summer of 1991, Revised, July 1997; Yi-Ping Ong, "The World of Lao Tzu and the Tao Te Ching," Tao Te Ching, translation by Charles Muller, with Introduction and notes by Yi-Ping Ong, pp. xiii-xxxi, Barnes and Noble Books, 2005] Nakamura [Nakamura, Julia V., The Japanese tea ceremony; an interpretation for Occidentals, by Julia V Nakamura; [with combined teachings from Daodejing and Zen Buddhism], Peter Pauper Press, 1965] Ni Hua-Ching [Ni Hua-Ching, Title: Complete works of Lao Tzu: Tao teh ching & Hua hu ching, Published: Malibu, CA: Shrine of the Eternal Breath of Tao, 1979] http://www.sanmayce.com/ http://home.pages.at:80/onkellotus/TTK/English_Ni_TTK.html http://web.archive.org/web/20110415122947/http://home.pages.at:80/onkellotus/TTK/English_Ni_TTK.html Noël [François Noël(1651-1729) - brought to France by Antoine Gaubil (1689-1759) First complete translation of the Daode jing - into Latin] Nyssen [Olivier Nyssen Lao Tsé Tao-te-king] Octavian Sărbătoare - Tao Te Ching Romanian interpolation by Octavian Sarbatoare, 2000 /interpolare in lb. română de Octavian Sărbătoare ; http://web.archive.org/web/20101019071818/http://home.pages.at:80/onkellotus/TTK/Romanian_Sarbatoare_TTK.html http://web.archive.org/web/20110415121242/http://home.pages.at:80/onkellotus/TTK/English_Sarbatoare_TTK.html#Kap56 http://www.taoismonline.org/tao_te_ching_1_25.html http://www.taoismonline.org/tao_te_ching_26_51.html http://www.taoismonline.org/ta_te_ching_52_81.html varianta reluata pe multe situri in lb. romana care considera ca Lao Tzu se ocupa de dezvoltare personala https://karyn.ro/2013/06/23/cartea-despre-cale-si-virtute-lao-tse/ https://totulpentrunoi.com/2012/09/tao-te-ching-cartea-despre-cale-si-virtute/ https://alldocs.net/the-philosophy-of-money.html?utm_source=calea-tao Org [Org, Lee Sun Ching. Lao Tzu: Tao Te Ching Translation Based on His Taoism. Writers Cub Press, 1999. ] Lee Sun Chen Org http://home.pages.at/onkellotus/TTK/English_Org_TTK.html http://web.archive.org/web/20110106073148/http://home.pages.at/onkellotus/TTK/English_Org_TTK.html Ould [Ould, Herman. The Way of Acceptance. London: A. Dakers, 1946.] http://www.mobilewords.ca/tao/ould.htm http://home.pages.at:80/onkellotus/TTK/English_Ould_TTK.html http://web.archive.org/web/20110415123155/http://home.pages.at:80/onkellotus/TTK/English_Ould_TTK Parinetto [Luciano Parinetto Lao Tse. La Via in cammino (Taotêching). “Civiltà antiche”, La Vita Felice, Milano, febbraio 1955. http://www.liberliber.it/biblioteca/l/lao_tzu/tao_te_ching/html/index.htm] http://home.pages.at/onkellotus/TTK/Italian_Unknown_TTK.html http://www.liberliber.it/biblioteca/l/lao_tzu/tao_te_ching/html/indice.htm Parker, E.H. Studies in Chinese Religion, pp. 96-131. New York, Dutton, 1903, 1905. Parker, E.H. “The Tao Te Ching or Providential Grace Classic.” Dublin Review, I:02, 364-76; I:04, 162-77; Parker, E.H. The Tao The King: A Translation of the Chinese Classic. London: Luzac, Pauthier [Pauthier, Jean Pierre Guillaume. Le Taò-té-King, ou le Livre révéré de la Raison suprême et de la Vertu par Lao Tseu,Ed. Didot, Paris,1938 Traduit en français et publié pour la première fois en Europe avec une version latine et le texte chinois en regard, accompagné du commentaire complet de Sie-Hoéï, d'origine occidentale, et de notes tirées de divers autres commentateurs chinois (Paris: Didot 1838); Pauthier G., Lao-tseu, Tao-te-King ( Livre de la Raison Supreme et de la Vertu) traducere si comentariu Pauthier G., in" Chefs-d'oeuvre litteraires de l'Inde, de la Perse, de l’Egypte et de la Chine" tome deuxieme :" Chi-King" p.399, Ed.Maisonnewe et C-ie, Paris, 1872]. Poynton [Poynton, Orde. The Great Sinderesis, being a translation of the Tao Te Ching. Adelaide, Australia: Hassell Press, 1949.] https://www.google.ro/url?sa=t&rct=j&q=&esrc=s&source=web&cd=5&cad=rja&uact=8&ved=0ahUKEwjenc PI_ZzZAhVFDywKHfDeCAQQFghIMAQ&url=http%3A%2F%2Famazingbooks.epizy.com%2F4%2F207405 2%2F1815452618%2F796-The-great-Sinderesis--being-a-translation-of-Tao- t.pdf&usg=AOvVaw28kTXkVJ2yXqkFD0yAP-on Qixuan [Qixuan, Liu; Laozi: The Way. A New Translation, The Mid-America Press, Inc., 2002, 38 p.] http://home.pages.at/onkellotus/TTK/English_Qixuan_TTK.html http://web.archive.org/web/20110106070426/http://home.pages.at/onkellotus/TTK/English_Qixuan_TTK.ht ml RAM [Lao Tse/Lao Tze ,1932, "Tao Te King"- Cararea si virtutea, 82 paragrafe(I - LXXXII), Elie Dulcu, Aninoasa-Gorj, Editura Ram,1932; aceasta editie , cu 82 (in loc de 81) capitole, este prezentata in paralel cu varianta , care e plagiata de CCSA sub titlul: Cartea Cararii Supremului Adevar sau Tao Te King de Lao-Tze , publicata de Gregorian Bivolaru, ce reprezinta o copiere "imbunatatita si corectata" a editiei RAM publicate in 1932, de Editura Ram, Aninoasa-Gorj; http://neidanromania.proboards.com/thread/224/dao-jing-cartea-caii-virtutii Red Pine [Pine, Red (Bill Porter) Lao-tzu’s Taoteching. San Francisco: Mercury House, 1996.] Rémusat [Abel-Rémusat, M. "Memoire sur la vie et les opinions de Laou-Tseu",première traduction partielle du Tao-Te-King, Paris, 1823. 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A New Version, with Introduction, Notes, Glossary and Index] Şerban Toader - Cartea Despre Tao si Virtuţile Sale, Traducere din limba chineză veche, introducere, comentariu şi note; Editura Ştiinţifică (colecţia „Bibliotheca Orientalis), 1999 , https://www.daoism.ro/wp-content/uploads/2012/01/LAO-ZI-DAO-DAO-DE-JING-DAOISM-RO.pdf Sheets & Tovey [Alan Sheets & Barbara Tovey, "The Way of the Action of the Soul", Tao Te King Chinese - English by Alan Sheets & Barbara Tovey, 2002] Sorrell [Sorrell, Roderic & Amy Max Sorrell, Tao Te Ching made easy. Observations on the Tao. The Art of Peace. Translation and Commentary by Roderic Sorrell+ Amy Max Sorrell. New Mexico: Truth or Consequences, 2003] Stanislas Julien : Julien, Stanislas, ed. (1842), Lao Tseu ,Tao Te King, Le Livre de la Voie et de la Vertu, de, Paris: Imperimerie Royale. (in French) https://books.google.co.jp/books?id=Ll5TAAAAcAAJ&printsec=frontcover#v=onepage&q&f=false https://www.chineancienne.fr/traductions/lao-tseu-tao-te-king-trad-julien/ https://fr.wikisource.org/wiki/Tao_Te_King_(Stanislas_Julien,_sans_notes) http://julienthierry.unblog.fr/files/2011/06/tao_te_king.pdf Star Jonathan [Star, Jonathan, Tao Te Ching: The Definitive Edition. New York: Putnam, Jeremy P.Tarcher, Penguin, 2001] taisa.si/wp/wp-content/uploads/2013/12/Tao-Te-Ching-by-Jonathan-Star.pdf Stenudd Stefan , 2011 [The 81 Chapters of Tao Te Ching by Lao Tzu translated and explained by Stefan Stenudd. 2011] http://www.taoistic.com/taoteching-laotzu/taoteching-43.htm http://www.taoistic.com/taoteching-laotzu/taoteching-02.htm Straus [Straus, Victor von. Lao-Tse Tao Te King. Zurich: Manesse Verlag, 1959] Sum Nung [ Sum Nung Au-Young. Lao Tze’s Tao Teh King. New York: March & Greenwood, Pub.1938] Sumitomo [Sumitomo, O., Das Tao Te King von Lao Tse German interpretation by O. 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Wrigley [Wrigley, Ted, English interpretation by Ted, Wrigley, http://www.geocities.com/Athens/Bridge/7687/taote.html, http://home.pages.at/onkellotus/TTK/English_Wrigley_TTK.html, www.terebess.hu/english/tao/wrigley.html, www.geocities.com/Athens/Bridge/7687/taote.html] Wu John [ Wu, John C.H, Tao The Ching,1939; New York: St. John’s University Press, 1961] [吳經熊 Wu Ching-hsiung / Wu Jingxiong, 1899-1986] https://terebess.hu/english/tao/wu.html http://home.pages.at/onkellotus/TTK/English_Wu_TTK.html Wu-wu-tze [Wu-wu-tze and L. P. Phelps. The Philosophy of Lao-tzu. Chengtu, Szechuan: Jeh Hsin, Press, 1926.] Wu Yi [Wu Yi, The Book of Lao Tzu (Tao Te Ching). San Francisco: Great Learning Publishing Company, 1989.] http://home.pages.at/onkellotus/TTK/English_Wu2_TTK.html Xiao [Xiao Min Feng Lao Tseu, La Voie du Tao, Éditions Alternatives, ISBN : 2 86227 243 4,Paris, 2000] Yan Hin Shun vedeti : Ian Hin-Şun Yang [Xiaolin Yang,Lao Zi A Modern Chinese And English Translation, Six Star Publishing, 2002] http://www.sanmayce.com/ http://home.pages.at/onkellotus/TTK/English_Yang_TTK.html Yasuhiko [Genku Kimura] http://web.archive.org/web/20110106050218/http://home.pages.at/onkellotus/TTK/English_Kimura_TTK.ht ml http://home.pages.at/onkellotus/TTK/English_Kimura_TTK.html Yen [Yen Ling-feng. A Reconstructed Lao Tzu. (tr. fr. Chinese by Chu Ping-yi). Taipei: Ch’eng Wen Pub., 1976] Yang, Xiaolin http://www.egreenway.com/taoism/ttclztrans3.htm http://web.archive.org/web/20110415122710/http://home.pages.at/onkellotus/TTK/English_Yang_TTK.html Ying-Chang Li [ Ying-Chang Li & Eva Wong. Lao Tzu’s Treatise on the Response of the Tao.] vedeti: Wong Eva Yu-lan Feng [Yu-lan Fung A History of Chinese Philosophy, Vol. 1: The Period of the Philosophers (from the Beginnings to Circa 100 B. C.),by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University Press,492 pp,1952, 1983; Fong Yeou-Lan; Précis d'histoire de la philosophie chinoise : D'après le texte anglais édité par Derk Bodde;Traduction de Guillaume Dunstheimer; Préface de Paul Demiéville , 367 p. Éditions PAYOT - Paris. l édition : 1952, Paris, Éd. Le Mail, 1992; Fung, Yu-lan, Lao-tzu and Chuang-tzu. In: The spirit of Chinese Philosophy (translator: E.R. Hughes), London: Kegan Paul, 1947, 59-80], Yutang [Yutang, Lin, The Tao Te Ching, The Wisdom of Laotze(Laotse). New York: published by Random House Modern Library,1948] https://terebess.hu/english/tao/yutang.html Yu T.H. [ Yu, T.H. The Philosophy of Taoism. S.F.: Falcon Pub., 1970. Zhang [Thomas Z. Zhang, Jackie X. Zhang, Tao Te Jing in Plain English,104pp, Publisher: Authorhouse, 2004] http://www.sanmayce.com/ http://home.pages.at/onkellotus/TTK/English_Zhang_TTK.html Zhengkun [Gu Zhengkun, Lao Zi: the Book of Tao and Teh, Peking University Press, Pages: 320, Publication Date: 1995] http://www.sanmayce.com/ http://home.pages.at:80/onkellotus/TTK/English_Zhengkun_TTK.html Zi-chang [Tang, Zi-chang, Wisdom of Dao, Published: San Rafael, CA.: T. C. Press, 1969 ] http://www.sanmayce.com/ http://home.pages.at:80/onkellotus/TTK/English_Zi-chang_TTK.html