Tao The Omnipresent Holographic Delocalized Source of Reality

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

Reality
Tao - La source omniprsente (holographique, dlocalise) de la
Ralit
Caracteristicile realitatii sursa [TAO]
Lao Zi / Lao Tzu/ Lao Tseu Capitolul 4 d s zhng
articol de Mirahorian
Introducere
1. Titlu /Title /Titre /Titel/ Ttulo /Titolo : Tao- Izvorul omniprezent al
realitatii/ Tao - The Source of Reality / Tao - La Source de la Ralit
2. Variante antice /Ancient Versions/ Les versions antiques /Antiguo
versiones /Alte Versionen/ Le antiche versioni
3. Traducerea capitolului 4 din Lao Tzu / Translation /Traduction/ bersetzung
/ Traduccin /Traduzione
3.1. Traducerea analitic (convergent) /Analytical (convergent)
translation/ Traduction analytique (convergente)/ Analytische
(konvergenten) bersetzung / Traduccin analtica (convergente)
/Traduzione analitici (convergente)/ the left brain/cerebral hemisphere is
verbal linear and processes information in an analytical and sequential

way
Note / Notes/ Noten
3.2.Traducerea analogic (divergent) / Analogic (divergent)
Translation/La traduction analogique (divergente)/ Analogisch
(divergent)bersetzung/Traduccin analgica (divergente) /Traduzione
analogico (divergente)/the right brain/right-hemisphere is analogic, nonlinear, creative, simultaneous and intuitive;
Note / Notes/Noten
4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza,
italiana, spaniola si germana / Translations versions in Romanian language,
in English, French, Italian, Spanish & German / Versions de traduction dans
langue roumaine, en anglais, franais, espagnol , italien et en allemand /
Versionen bersetzungen in Rumnischer Sprache, in Englisch, Franzsisch,
Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua
Espaola, en Rumano, Ingls, Francs, Italiano y Alemn /Traduzione
versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco
5. Comentariu / Commentary / Commentaire /Kommentar /Comentario
/Commento
6. Conexiuni / Connections / Connexions/ Verbindungen/
Conexiones/Connessioni
7. Dictionar / Dictionary/ Dictionnaire/ Wrterbuch /Diccionario/Dizionario
8. Bibliografie / Bibliography Bibliography/ Bibliographie/ Bibliografa/
Anexa 1 : Chapitre 4 Dao De Jing: le Principe
Introducere
Ceea ce primeaza nu este sa construim un sistem de gandire, ci un model
care sa ne ajute sa intelegem modalitatea de reconectare la realitatea
sursa omniprezenta (Tao), descrisa in capitolul 7.
Acest capitol se refera la Tao ca la o gaura neagra inversata ( Le Tao est
comme une sorte de trou noir invers ), care in loc sa absoarba, creaza
tot ce exista.
In realitate este vorba despre acelasi vortex, care are atat un pol
masculin, de iesire (Yang), cat si un pol feminin (Yin), de intrare - vedeti
capitolul 6 despre: "Poarta de intrare in vortex / Poarta feminin a
vortexului ( xun pn) .
Conexiunea cu miscarea de iesire intrare evocata in capitolul 50 prin
fraza: 50.1. "A te nate nseamn a iei din Tao; a muri nseamn a
intra /a te rentoarce n Tao " [ vedeti : paragraful conexiuni ] se afla in
legatura cu procesul de reconectare la realitatea sursa, care se petrece
in mod ciclic, in fiecare zi , cu ocazia somnului (mica moarte): "A te trezi
nseamn a iei din Tao; a dormi nseamn a intra /a te rentoarce n Tao".
Daca tinem cont ca miscarea lui Tao, descrisa in capitolul 40 este ciclul,
miscare inversa, feedback-ul, atunci ajungem la urmatoarea imagine, care
descrie vortexul existential:
Capitolul 4. d s zhng
1. Titlu/Title /Titre /Titel/ Ttulo /Titolo: Tao- Izvorul omniprezent al realitatii/
Tao - The Source of Reality / Tao- La source de la Ralit
Unii traducatori folosesc titlul w yun, care este tradus drept : fr izvor/
rdcin /origine ( care indica fapul ca Tao este necreat, ne-nascut.
In opinia maestrilor taoisti expresia ( w yun : fara izvor) se refera la: "Izvorul
lui Wu" (nonexistentei) / Source of Wu (Non-Existence), adica se refera la: "Izvorul
realitatii sursa" ( care inseamna Tao si Nonexistenta: adica realitatea nemanifestata,
sincronica, atemporala, omniprezenta, care nu apune niciodata). Iar cum
nonexistenta este sursa existentei ( realitatii umbra sau proiectate) inseamna ca
ajungem la titlul folosit pt acest capitol : Tao- Izvorul omniprezent al realitatii.
Titlul chinezesc / Titlul lui Legge / Titlul lui Susuki / Titlul lui Goddard/
w yun /Fr izvor ( localizat )/ Tao fr izvor/ Fr origine
Chinese Title/ Legge's Title / Susuki's Title/ Goddard's Title/
w yun /The Fountainless/ Sourceless Tao/ Without Origin
Titluri date de ali traductori i comentatori :
Izvor non-existent /Source Non-Existent (Wu Yuan) Wei Henry
Insondabilul Tao / The Unfathomable Tao (Stan Rosenthal)
Caracteristicile lui Tao / The Character of the Tao ( Shi Fu Hwang )
The Character and the Benefits of the Dao ( Lok Sang Ho)
Properties of Tao (Peter Merel )

Incomprehensibilitatea/ Incomprhensibilit / Inscrutability / Unergrndlichkeit (Hilmar
Klaus)
Natura lui Tao / La nature du Tao / The Nature of the Tao (Wing R. L )
2. Variante antice / Ancient Versions / Les versions antiques / Antiguo

versiones / Alte Versionen/ Le antiche versioni
2.1. Textul in lb. chineza in versiunea lui Wang Pi Wang Bi ()(226 249
e.n):
WB:
2.2. Text in versiunea lui Ho-shang Kung Heshang Gong ()(202-157

i.e.n.):
HG:
2.3. Textul in lb. chineza in versiunea Fu Yi () (555 - 639 e.n.)

FY:
2.4. Textul in versiunea Ma Wang Tui ( Mwngdu ) din anul 168

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

like all things' ancestor:
wie der abertausend Wesen Urahn:
b 04-07 Armonizarea / Harmonization/ Harmonisierung ( aceasta este
zona pe care unii traducatori si comentatori o deplaseaza in capitolul 56)
4.04. [], cu q ru,
[Tao ] atenueaz ascutimile lor [excesele]*
It blunts their sharpness,
Es mildert ihre Schrfe,
4.05. , ji/ji q fn,
deznoada ale lor noduri
untangles their knots,
lst ihre Knoten,
4.06. , h/h/hu/hu q gung
armonizeaza/inmoaie a lor stralucire
softens their glare,
harmonisiert ihren Glanz,
4.07. tng q chn
se unifica/identifica cu al lor praf (lumea)
unites itself with their world.
vereint sich mit ihrer Welt.
c 08-11
Vorspiel
Maestrul celor dintai maestri celesti/ Heaven's Prelude / Des Himmels
4.08. zhn x
Ascuns (invizibil, ecranat) ah
Hidden, oh,
Verborgen, ach,
4.09. s/sh hu cn
dar pare /mereu (omni)prezent
yet otherwise/ always (omni)present.
doch andererseits gegenwrtig.
4.10. w b zh shi/shu zh z/zi,
Eu nu stiu al cui copil este
I don't know, whose child it is
Ich wei nicht, wes Kind es ist
4.11. xing d zh xin
El pare s fie anterior Suveranului Cerului[ instelat; imaginii primordiale]
seemingly Heaven's prelude.
anscheinend des Himmels Vorspiel.
Note / Notes / Noten ( dupa traducerea divergenta )
4.1. [Tao este asemntor abisului unui vrtej nesfrit care rmne mereu plin orict
s-ar cheltui ( orice ciclon sau vrtej este de fapt o conduct, avnd peretii alctuiti
chiar din fluidul aflat n curgere)];
4.3-4.7 ; Propozitiile 4.3-4.7 apar i n capitolul 56 [ dublarea frazei 3 in cap 56 (multi
traducatori au omis-o plasand-o in cap 56 )] , dar cu o alta semnificatie: instructiuni
practice n vederea centrrii experimentale n Tao [ sunt simulate caracteristicile lui
Tao pentru a realiza acordarea i cuplajul rezonant cu acesta].
4.4. "Nu exista arma mai ascutita decat vointa, nici macar sabiile Mo si Ye"
[ Zhuangzi: Capitolul 23. Geng Sang Chu ]
Mais comment le Tao pourrait-il mousser sa subtilit ou son acuit (Stanislas

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

analitica a informatiilor , in emisfera cerebrala stanga, ci si o procesare
analogica, magica, in emisfera cerebrala dreapta / Analogic (divergent)
Translation- the right brain/right-hemisphere is analogic, non-linear,
creative, simultaneous and intuitive / La traduction analogique
(divergente) / Analogisch (divergent) bersetzung /Traduccin analgica
(divergente) /Traduzione analogico (divergente)/
Tao (este) gol [ ca un vas fr fund (conduct; vrtej)], dar in utilizare nu poate fi
niciodat umplut ( epuizat )1.
Tao is empty [ like a bottomless vessel (pipe; vortex)], but in use it is never filled
( exhausted )
Le Tao est vide [comme un rcipient sans fond ( conduite; vortex)] , mais dans l'usage
ne peut jamais tre rempli (puis)
4.2-3. [] , [] yun x, s/sh wn w zh zng
Abis fr fund ( insondabil ca si spatiul gol central dintr-un vortex), oh, pare (a fi )
strmosul (izvorul) tuturor lucrurilor din univers.
A bottomless abyss (unfathomable as the central empty space of a vortex ) , seems
(to be) ancestor of all things
Un abme sans fond (insondable comme l'espace central vide d'un tourbillon), semble
(tre) l'anctre de toutes choses
Eine bodenlose Abgrund ist er, wie der Ahn aller Dinge
propozitiile 4.4-7 se afla si in capitolul 56 [ asa ca sunt omise de unii
traducatori ]
4.4. [], cu q ru,
[Tao ] atenueaz ascutimile lor [ duritatea, vointa, pasiunile, extremele, excesele,
violenta; spiritul combativ, ceea ce-l separa de firesc si de simplitate]
[Tao ] blunts (smoothes) their sharpness [ roughness, edges, passions, extremes,
excesses; realizeaza calmul, impacarea ]
[Tao ] mousse ce qui tranche [ ce qui est aigu; la duret, les passions, les extrmes,
les excs; lesprit combatif; Il est paisible].
4.5. , ji q fn, clarifie ce qui est confus ( )
[Tao ] deznoada nodurile ( tensiunile, conflictele legaturile sau atasarile existentei;
elimin de confuzia, tulburarea, orbirea)
[Tao ] untangles their knots ( releases their confusion; unties your tangles)
[Tao ] dnoue leurs nuds ( le fil des existences; il limine la confusion, la ccit),
[Tao ] armonizeaza/ tempereaza/ atenueaza a lor stralucire ( lumina; relativizeaza
sau diminueaza gloria, onorurile, calitatile; virtutile , egoul)
[Tao ] harmonizes ( softens; lessens; reduces) their radiance (alleviates your
brightness,
brilliance, glare, lustre)
il harmonise / tempre / tamise /attnue leur brilliance ( lumire) [ fusionne leurs
lumires; relativise ou harmonise () la gloire ou les honneurs ; fait jaillir la lumire;
discerne ce qui est lumineux ]
4.7. tng q chn unifie ce qui est poussire ( ).
se unifica cu cei mai mici atomi ( praful; lasa praful gandurilor sa se aseze; elimina
tulburarea; accepta defectele ).
unites itself with all dust (becomes one with your dust; calms its turmoil; settle your
dust; lays blowing dust; unites all of creation with dust; becomes one with the dusty
world; brings things together on the same track;follow along old wheel tracks. ) being
one with the ordinary in the world; bring ourselves into agreement with the obscurity
of others.
Il unifie leurs poussires (ce qui se disperse; elle galise ses traces; laisse ta poussire
se dposer; du rien, cre toute chose; sassimile () aux dfauts)
4.8-9. , zhn x s/sh hu cn
Profund ascuns (invizibil, nevazut, ca ceva scufundat in adnc, nemiscat; neclintit,
netulburat, fr atari), dar pare a exista pentru totdeauna mereu acelai [ fr
schimbare; omniprezent; mereu prezent; etern prezent]
Deeply concealed ( deeply hidden, still, without attachment), yet it seems somehow
to exist forever always the same [ omnipresent; always present; eternally present]
Invisible ( cach, profonde, sans attachement), ah, mais il semble exister , toujours le
mme [ omniprsent; sans changement; toujours prsent, ternellement prsente]
4.10. w b zh shi/shu zh z,
Eu nu stiu al cui fiu este
I do not know whose son it is.
Je ne sais pas de qui il est fils
4.11. xing d zh xin
El pare s fie [ este imaginea imaterial] anterioar Suveranului Cerului[ i a
fenomenelor primordiale ]
It seems to be the substanceless image that preceded the Sovereign of Heaven [ and
the primordial phenomena]
mais il est l'image sans substance qui a prcd le Souverain Cleste[et les
phnomnes primordiaux]
Note / Notes/Noten
4.1. ce vas nu poate fi umplul, daca nu unul spart, care are si o alta iesire , ca o
conducta; amintiti-va de pedepsa umplerii cu apa a "butoiului danaidelor"
4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza,
italiana, spaniola si germana / Translations versions in Romanian language,
in English, French, Italian, Spanish & German / Versions de traduction dans
langue roumaine, en anglais, franais, espagnol , italien et en allemand /
Versionen bersetzungen in Rumnischer Sprache, in Englisch, Franzsisch,
Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua
Espaola, en Rumano, Ingls, Francs, Italiano y Alemn /Traduzione
versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco
Vedeti in Bibliografie prescurtarile utilizate pt autori/See in Bibliography the
abreviation fot the authors/
Fraza
Fraza
Fraza
Fraza
Fraza
Capitolul 4 are 11 propozitii si a fost impartit in 5 fraze
1
2
3
4
5
(
(
(
(
(
propozitiile
propozitiile
propozitiile
propozitiile
propozitiile
1)
Sentence 1 ( 1)
2-3 ) Sentence 2 ( 2-3)
4-7 ) Sentence 3 ( 4-7)
8-9 ) Sentence 1 ( 8-9)
10-11 ) Sentence 2 ( 10-11)
5. Comentariu / Commentary / Commentaire /Kommentar /Comentario

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

Sentence 1(1)
umplut
never filled
Das Tao: leer", und doch in seiner Verwendung, andererseits nicht zu fllen.
Ram
Tao e gol (vid creator), dar actiunea sa e fara de sfarsit.
Luca Dinu: Dao este gol ca un vas , dar folosit nu poate fi umplut ( vedeti lucrarea
citata in Bibliografie).
Su Yan: nu aduce nimic nou, ci doar o pledoarie, in note, ca in ultima propozitie Lao Tzu nu-l
neaga pe Dumnezeu, care are alta notatie. ( vedeti lucrarea citata in Bibliografie).
Ian Hin-Shun: Dao este vid, dar atunci cind actioneaza pare inepuizabil.
-: , .
Balfour, Frederic H. (1884): The TAO is full [q.d., exhaustless and complete]; yet in
operation as though not self-elated.
Beck
The Way is infinite; its use is never exhausted.
Blackney The Way is a void, Used but never filled:

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

Chou-Wing Chohan: The Tao, if you examine it, will always be empty and will
never be full.
Cleary The Way is unimpeded harmony; its potential may never be fully
exploited.
Correa Nina : Dao is constantly being emptied, and its usefulness comes from the
fact that it can never be completely filled.
Crowley The Tao resembles the Emptiness of Space; to employ it, we must
avoid creating ganglia.
Derek Lin : The Tao is empty Utilize it, it is not filled up

Duyvendak J. J.-L.: The Way is like an empty vessel which, in spite of being used, is never
filled.
La Voie est vide ; malgr son emploi elle ne se remplit jamais. [ vedeti note in Comentariu]
Evola Julius :
Ganson C.: Tao is a vast immeasurable void. It can be used to infinity.

Gia-Fu Feng: 4.1The Tao is an empty vessel; it is used, but never filled.
Goddard Dwight and Henri Borel, (1919): The Tao appears to be emptiness but
it is never exhausted.
Gorn-Old Walter : Tao is without limitation;
Hansen Guidance pours out but in using it, something is not filled.
Henricks Robert G.: MWD: The Way is empty; Yet when you use it, you never
need fill it again.
Hilmar Klaus : The Tao: like empty, however, when one uses it, it is impossible to be
filled.
Hinton David: Way is empty. Use it: it never needs filling.
Ho Lok Sang: The Way (Dao) is like water that simmers slowly, Perpetually
emitting its energy without boiling over.
Holly Roberts (2005):
Huang Chichung: The Tao is the empty space of a vessel, Yet, when used,
Never brims over.
Huang Tao : Tao functions in empty harmony. When used, it remains full.
Hwang Shi Fu: Lao Tze says, The Tao in the void state works on everything. It
guards against fullness.
Jiyu Ren: Tao is invisible, but its usefulness cannot be exhausted.
Kari Hohne (2009):
Kim Ha Poong:
Kimura Yasuhiko Genku : Empty of all doctrines, The Tao is wisdom eternally
inexhaustible.
Kiyoashi : The Tao is like a well: used but never used up.
Kohn Livia (1993): The Tao is empty. Use it. It will never overflow
Kunesh Tom : Atheism is an empty bowl: it cannot be filled neither does it need filling.
Kwok Man-Ho , Palmer, Ramsay, (1993): The Tao pours out everything into life-It is a
cornucopia that never runsdry.
LaFargue Tao being Empty, it seems one who uses it will lack solidity.
Larre : L'Esprit du Val ne meurt point Evoque la femelle originelle. / L'esprit du Val
Est jamais vivant On parle l de la Femelle Mystrieuse
Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): The way is empty, yet
when used there is something that does not make it full.
Lau, D.C. (1963): The way is empty, yet use will not drain it.
Lauer Conradin Von : Le Tao est le vide, mais le vide est inpuisable.
Legge : The Tao is (like) the emptiness of a vessel; and in our employment of
it we must be on our guard against all fullness.

Li David H. : Direction is the hollow. Regardless of use, it is inexhaustible.
Lin Paul J.: Tao is empty, used yet never filled.
Liou Kia-hwai: Le Tao vide quon emploie Ne se remplit jamais./ Le Tao est comme un
vase, que l'usage ne remplit jamais.
Lindauer Tao, like an empty bowl Being used somehow lacks fullness.
Lynn Richard John :
Mair Victor H. :
Ma Kou : Le tao (la vrit, la voie, le sens) est vide Jamais lusage ne le
remplit.
Mabry The Tao is like an empty pitcher, Poured from but never drained.
Maclagan P. J. (1898-99):
McCarroll Tolbert :
McDonald John H. : Tao is like an empty vessel that yet can be drawn from
without ever needing to be filled.
McDonald J. H. (1996): The Tao is like an empty container: it can never be
emptied and can never be filled.
McIntyre, Stephen , (2009):

Mears Isabella (1922): Tao is infinite. If we use It, we find It inexhaustible,
Merel
The Way is a limitless vessel; Used by the self, it is not filled by the
world;
Tao is a depthless vessel; Used by the Self, it is not filled by the World;
Mitchell The Tao is like a well: used but never used up./Stephen Mitchell
traduction Benoit Labayle : Le Tao est tel un puits : sans cesse utilis mais jamais tari.
Muller The Tao is so vast that when you use it, something is always left. How deep
it is!
Ni Hua-Ching : The subtle Way of the universe appears to lack strength, yet
its power is inexhaustible.
Nyssen Olivier : La voie est rince mais praticable. Il n'est peut-tre pas plein,
Org Lee Sun Chen : Tao [in physical world] is like an empty vessel; Yet when
comes to making use of it, its usefulness would go on and on as if it will

never be exhausted.
Parinetto Luciano :
Pouvourville: Le Tao est vide mais il est inpuisable.
Qixuan Liu: The Way is open for endless use And will never fill up.
Red Pine The Tao is so empty those who use it never become full again
Roger T. Ames and David L. Hall : Way-making being empty, You make use of it But
do not fill it up.
Rosenthal S.: It is the nature of the Tao, that even though used continuously, it is replenished
naturally, never being emptied, and never being over-filled, as is a goblet which spills its
contents upon the ground.
Stanislas Julien (1842): Le Tao est vide; si l'on en fait usage, il parat inpuisable.
Suzuki D.T. & Paul Carus: 1. Reason is empty, but its use is inexhaustible.
Ta-Kao Chu : Tao, when put in use for its hollowness, is not likely to be filled.
Tan Han Hiong: Tao is akin to an empty vessel. It is inexhaustible, as if the

vessel can never be filled completely.
Tran Cong Tien : The Way is like an empty bowl, which is never used up.
Ursula K. Le Guin: The way is empty, used, but not used up.
Waley Arthur (1934): The Way is like an empty vessel , That yet may be drawn
from, Without ever needing to be filled.
Walker Tao is a whirling emptiness, yet when used it cannot be exhausted.
Wayism The Tao is like a container: used but never used up.13
Wei Henry: Tao is hollow, yet its utility Seems unlikely to reach the limit.
Wieger Le Principe foisonne et produit, mais sans se remplir./English text by
Derek Bryce(1999): 4.1 The Principle produces in abundance, but without

filling itself up.
Wilhelm Richard: Der Sinn ist immer strmend. Aber er luft in seinem Wirken doch
nie ber.
El SENTIDO siempre est fluyendo. Pero cuando acta, jams se desborda./Richard
Wilhelm / tienne Perrot : Le Sens(Tao) s'coule sans cesse. Mais dans ses effets il ne
dborde jamais.
Wing R.L : " The Tao is empty and yet useful; Somehow it never fills up.
World Infinity is an empty vessel enveloping all manifestations, yet it can
never be filled.
Wu John C. H.: The Tao is like an empty bowl. Which in being used can never
be filled up.
Wu Yi : The Way appears empty; in use, it may not overflow.
Yang Xiaolin: The DAO looks empty, but it can last forever.
Yutang Lin : Tao is a hollow vessel, And its use is inexhaustible!
Zhang Z. Thomas : Tao is abstract, their applicability is inexhaustible.

Zhengkun Gu : The Tao is invisibly empty, But its use is extremely plentiful.
Zi-chang Tang : Dao is charged to produce these gases into orderly use. The
eternal capacity will never overflow.
Capitolul 4 Fraza 2 ( propozitiile 2-3 ) Chapter 04 Sentence 2 ( 23)

4.02. [] , yun x
Abis ( golul central dintr-un vortex), oh,
Abysmal, oh,
Abgrndig, ach,
4.03. [] s/sh wn w zh zng
Ram Este un abis de unde se poate vedea izvorul tuturor fiintelor lumii;
Luca Dinu: o! cat de adanc, el pare stramosul celor zece mii de lucruri
Su Yan:
Ian Hin-Shun O, adinc al adincurilor! El pare stramosul tuturor lucrurilor.
-: , ! .
Balfour, Frederic H. (1884): In its origin it is as it were the Ancestor of All Things.
Beck
It is bottomless, like the fountainhead of all things.
Blackney An abyss it is, From which all things come.
Bynner Parent of the universe,
Byrn Infinitely deep, it is the source of all things.
Translator: T. Byrn (1997) http://www.stillness.com/tao/ttc_byrne.txt

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

of everything.
Gia-Fu Feng: 4.2 Oh, unfathomable source of ten thousand things!
Goddard Dwight and Henri Borel, (1919): Oh, it is profound! It appears to have
preceded everything.
Gorn-Old Walter : its depth is the source of whatsoever is.
Hansen Whew! It's like the ancestor of the ten-thousand natural kinds.
Henricks Robert G.: MWD: Like an abyss! It seems to be the ancestor of the
ten thousand things.
Hilmar Klaus : Abysmally deep, it seems to be the prime cause of all beings. / How
deep and unfathomable it is, as if it were the Honoured Ancestor of all things!
Hinton David : An abyss so deep it seems ancestor to the ten thousand things,
Ho Lok Sang: It is like a deep, deep pool in the mountains, Unfathomable yet
could well harbor the origin of all life forms.
Huang Chichung: How deep, Like the ten thousand things' progenitor!
Huang Tao: For sure, this source is the very ancestor of the myriad things.
Hwang Shi Fu: Its depth is unfathomable, as if it were the honored ancestor
of all things.
Jiyu Ren: It is so fathomless, like the ancestor of all things.
Kari Hohne (2009):
Kim Ha Poong:
Kimura Yasuhiko Genku : Fathomless for the mere intellect, The Tao is the law
wherewith all things come into being.
Kiyoashi : It is like the eternal void: filled with infinite possibilities.
Kohn Livia (1993): Abysmal it is The ancestor of all beings.
Kunesh Tom : It is at the beginning of all human consciousness and is even the origin of
theism.
Kwok Man-Ho , Palmer, Ramsay, (1993): It is the deep source of everything- it is nothing, and
yet in everything.
LaFargue Michael: An abyss, it seems something like the ancestor of the

thousands of things.
Larre : " La Porte de la Femelle originelle Evoque la Racine du Ciel Terre./ La Femelle
Mystrieuse a une ouverture D'o sortent le Ciel et la Terre
Lau, D. C. & Sarah Allan (1982)( Ma Wang Tui Manuscripts): Deep, it is like the
ancestor of the myriad creatures.
Lau, D.C. (1963): Deep, it is like the ancestor of the myriad creatures.
Lauer Conradin Von: C'est un abme vertigineux. Insondable. De lui sont sortis tous
ceux qui vivent.
Legge James: How deep and unfathomable it is, as if it were the Honoured
Ancestor of all things!

Li David H. : So unfathomable, as if the source of all matters.
Lin Paul J.: It is deep, like the forefather of all things.
Liou Kia-hwai: Insondable comme un gouffre, Il parat tre lorigine de tous les tres./Il
est pareil un gouffre, origine de toutes choses du monde.
Lindauer Such breadth! It seems to be a model for the 10000 things.
Lynn Richard John :
Mair Victor H. :
Ma Kou Gouffre sans fond Il est lorigine (la racine ancestrale, yeh)
De la multitude des tres et des choses.
Mabry Infinitely deep, it is the source of all things.

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

Mears Isabella (1922): Deep! It appears to be Ancestor of all things.
Merel
Whose entrance is the source of the World;???
Mitchell It is like the eternal void: filled with infinite possibilities./ Stephen Mitchell
traduction Benoit Labayle: Il est comme le vide ternel :empli dinfinies possibilits.
Muller It seems to be the ancestor of the myriad things.
Ni Hua-Ching: Fathomless, it could be the origin of all things.
Nyssen Olivier : l'abme qui ressemble l'anctre de milliers d'tres.
Org Lee Sun Chen : The profundity [of Tao] is as fathomless as an abyss; It
appears [to me] to be the source of all and every thing and creature [in
this world].
Parinetto Luciano :
Pouvourville: Quel abme..Il apparat comme l'anctre des dix mille tres.
Qixuan Liu: Like an endless valley
Red Pine and so deep as if it were the ancestor of us all
Roger T. Ames and David L. Hall : So abysmally deep It seems the predecessor of
everything that is happening.
Rosenthal S. : The Tao therefore cannot be said to waste its charge, but constantly remains a
source of nourishment for those who are not so full of self as to be unable to partake of it.
Stanislas Julien (1842): qu'il est profond ! Il semble le patriarche de tous les tres.
Suzuki D.T. & Paul Carus: In its profundity, verily, it resembleth the arch-father of
the ten thousand things.
Ta-Kao Chu: In its profundity it seems to be the origin of all things.
Tan Han Hiong: So deep and unfathomable, It must be from where all things
come forth.
Tran Cong Tien : Fathomless, it seems to be the origin of all things.
Ursula K. Le Guin: Deep, yes! ancestral to the ten thousand things.
Waley Arthur : It is bottomless; the very progenitor of all things in the world.
Walker Out of this mysterious well flows everything in existence.
Wayism It is like the eternal void; fountain of infinite

possibilities.http://www.wayist.org/footnotes/_FN_437.htm14
Wei Henry : Profound indeed it is; It seems to be the fount of all things.
Wieger Gouffre vide, il parat tre (il est) lanctre (lorigine) de tous les
tres./ 4.2 Empty abyss, it seems to be (is) the ancestor (origin) of all
beings.
Wilhelm Richard : Ein Abgrund ist er, wie der Ahn aller Dinge. /Es un abismo, como
el origen de las cosas.
Richard Wilhelm / tienne Perrot : C'est un gouffre sans fond, il parat tre l'anctre de
toutes choses.
Wing R.L : So profound! It resembles the source of All Things.
World It is the potential of all things tangible and intangible.

Wu John C. H.: Fathomless, it seems to be the origin of all things.
Wu Yi : Fathomless, it seems to be the ancestor of all things.
Yang Xiaolin: It is so deep, it can be the ancestor of everything.
Yutang Lin : Fathomless! Like the fountain head of all things,
Zhang Z. Thomas : Abyss appears to be the origin of everything.

Zhengkun Gu: It is profound like the originator of all things.
Zi-chang Tang : Profoundly! It is the ancestor of All Things!
Fraza 3 ( propozitiile 4-7 )
Chapter 04 Sentence 3 ( 4-7)
dublarea frazei din cap 56 (multi traducatori au plasat-o in cap 56 ):
4.04. [], cu q ru,

4.05. , ji/ji q fn,
lst ihre Knoten,
4.07. tng q chn
Ram Isi imblanzeste duritatea, se desface din haos, isi tempereaza stralucirea, se
identifica celor mai mici atomi.
Luca Dinu: Tocind ascutimile, desfacand toate nodurile, armonizand stralucirile,
unindu-se cu tarana
Su Yan:
Ian Hin-Shun : Daca ii vom tesi puterea de patrundere, daca ii vom ordona
haosul, daca ii vom micsora stralucirea, daca-l vom asemui cu un fir de

praf,
-: ,
, , ,
Balfour, Frederic H. (1884): It chastens asperity; it unravels confusion; it moderates

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

Bynner It smooths rough edges, Unties hard knots, Tempers the sharp sun, Lays
blowing dust,
Byrn It dulls the sharp, unties the knotted, shades the lighted, and unites all of
creation with dust.

Chan Wing-Tsit : It blunts its sharpness. It unties its tangles. It softens its light. It
becomes one with the dusty world.
Chang Chung-Yuan : Dulling its sharpness, Releasing its entanglements,
Tempering its light, and Unifying with the earth,

Chen Chao-Hsiu: It softens their sharpness. It releases their confusion. It
lessens their lustre. It merges with their dust.
Chen Ellen M.: It blunts the sharp, Unties the entangled, Harmonizes the
bright, Mixes the dust.
Cheng Hong David Blunting sharpnesses, resolving conflicts, softening
lights.
It thus harmonizes the dusty world.
Cheng Lin:
Chou-Wing Chohan: Make all the weapons blunt, Cut everything that is
tangled, Make everything that is shiny dull, Mix with anything that is as
humble as dust, And this is called absolute equality. ( apare in capitolul 57 in
loc de 56)
Cleary
it blunts the edges, resolves the complications, harmonizes the light,
assimilates to the world.
Correa Nina: It smoothes down the sharp edges. It unties what is tangled. It softens
the harsh glare. It settles the dust. --It makes all the pieces of daily life in this
world fit together.
Crowley Let us make our sharpness blunt; let us loosen our complexes; let us tone
down our brightness to the general obscurity.
Derek Lin : It blunts the sharpness; Unravels the knots; Dims the glare; Mixes the
dusts
Duyvendak J. J.-L.: In chapte 56: He stops his apertures, he closes his doors. "He blunts his
sharpness, he unravels tangles, he dims brightness, he levels tracks. This is called the mystic
equality/[ddoublement dun passage du chapitre LVI]: Elle mousse ce qui est aigu,
elle dbrouille ce qui est emml, elle tamise ce qui est lumineux, elle galise ses
traces
Evola Julius :
Ganson C.: In it, conflicts (sharp edges) are satisfied (rounded). Differences
(tangles) are resolved (untied). Observations (light) are clarified (tempered).
Disturbances (turmoil) are quieted (submerged).
Gia-Fu Feng: 4.3 Blunt the sharpness, Untangle the knot, Soften the glare,
Merge with dust.
Goddard Dwight and Henri Borel, (1919): It dulls its own sharpness, unravels its
own fetters, softens its own brightness, identifies itself with its own dust.
Gorn-Old Walter: It makes sharp things round, it brings order out of chaos, it
obscures the brilliant,
Hansen 'Dull' its 'sharp', 'untie' its 'tie', 'blend' its 'bright', 'together' its 'diffused
particles'.
Henricks Robert G.: MWD: If files down sharp edges; Unties the tangles;
Softens the glare; And settles the dust.
Hilmar Klaus : It smoothes their sharpness, unties their knots and
harmonizes/alleviates their radiance and it becomes one with your dust ( in
being one with the ordinary in the world)./ We should blunt our sharp
points, and unravel the complications of things; we should attemper our
brightness, and bring ourselves into agreement with the obscurity of
others.
Hinton David: it blunts edges, loosens tangles, softens glare, mingles dust.
Ho Lok Sang: It can blunt sharp angles, Resolve disputes, Soften light that
otherwise dazzles, Re-establish concordance where there is discord.
Huang Chichung: It files its sharpness, Unravels its entanglements, Softens
its brightness, And mingles with the dust.
Huang Tao : Blunting the sharp edges, Unraveling the tangles, Husbanding
into the light, Being as ordinary as the dust.
Hwang Shi Fu: It blunts the sharp points, sets in order the tangles, tempers
the light, and agrees with the obscurity of others.
Jiyu Ren: It covers its cutting edge, It transcends entanglement, It contains
its light, It mixes with its dust.
Kari Hohne (2009):
Kim Ha Poong:
Kimura Yasuhiko Genku: It blunts the edges of the intellect, Untangles the
knots of the mind,
Kiyoashi : Close your mouth, block off your senses, blunt your sharpness, untie your knots,
soften your glare, settle your dust. (in chapter 56 )
Kohn Livia (1993): Blunting blades, Opening knots, Joining light, Merging with dust.
Kunesh Tom : Soften the sharpness stop the debate dissolve the confusion reduce the glare
become like dust.
Kwok Man-Ho , Palmer, Ramsay, (1993): It smooths round sharpness and untangles the knots.
It glows like the lamp that draws the moth...
LaFargue Michael :
It dampens the passion it unties the tangles it makes
the flashing things harmonious it makes the dust merge together.
Larre : Qui coule filet sans fin. Dont on use sans qu'il s'puise. (Pre Claude
Larre)
Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): Blunt the sharpness;
Untangle the knots; Soften the glare; Follow along old wheel tracks.
Lau, D.C. (1963): Blunt the sharpness; Untangle the knots; Soften the glare; Let
your wheels move only along old ruts.
Lauer Conradin Von: Eternellement, il mousse ce qui est aigu, dnoue le fil des
existences, fait jaillir la lumire. Du rien, cre toute chose.
Legge James: We should blunt our sharp points, and unravel the
complications of things; we should atemper our brightness, and bring

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

Mears
Isabella (1922): It rounds our angles. It unravels our difficulties. It

harmonizes our Light. It brings our atoms into Unity.
Merel
It cannot be cut, knotted, dimmed or stilled;
Mitchell (from chapter 56): blunt your sharpness, untie your knots, soften
your glare, settle your dust./ mousse ton tranchant, dlie tes noeuds,
adoucis ton regard, laisse ta poussire se dposer.
Muller
It blunts sharpness Untangles knots Softens the glare Unifies with
the mundane.
Ni Hua-Ching: It has no sharpness, yet it rounds off all sharp edges. It has no
form, yet it unties all tangles. It has no glare, yet it merges all lights. It
harmonizes all things and unites them as one integral whole.
Nyssen Olivier : Pousser sa pointe, dlivrer sa confusion, adoucie sa lumire, uni sa
poussire.
Org Lee Sun Chen: [Equilibrium is maintained by followers of Tao in the
following fashion:] It rounds off [hurtful] sharp [edges];

It unties the entangled (disputes); It tampers the [disturbing blazing] light;
It coalesces with the earthy.
Parinetto Luciano :
Pouvourville: il mousse son activit, dnoue ses voiles, harmonie sa
splendeur, s'unit sa poussire;
Qixuan Liu: It blunts the sharpness, Dissolves the currents, Softens the
intense light, Assimilates all substances.
Red Pine dulling our edges untying our tangles softening our light merging our
dust
Roger T. Ames and David L. Hall : It blunts the sharp edges And untangles the
knots; It softens the glare And brings things together on the same track.
Rosenthal S.: When tempered beyond its natural state, the finest blade will lose its edge.
Even the hardest tempered sword, against water, is of no avail, and will shatter if struck
against a rock. When untangled by a cutting edge, the cord in little pieces lies, and is of little
use. Just as the finest swordsmith tempers the finest blade with his experience, so the sage,
with wisdom, tempers intellect.
With patience, tangled cord may be undone, and problems which seem insoluble, resolved.
Stanislas Julien (1842): Il mousse sa subtilit, il se dgage de tous liens, il tempre sa
splendeur, il s'assimile la poussire.
Suzuki D.T. & Paul Carus: 2. "It will blunt its own sharpness, Will its tangles adjust;
It will dim its own radiance And be one with its dust."
Ta-Kao This (the origin) seems ever to endure. In use it can never be exhausted.
Tan Han Hiong: Tao blunts its own sharpness, Simplifies its own complexity,
Attenuates its own brilliance, And mingles with the dirt.
Tran Cong Tien : It blunts all sharp edges; it unties all tangles; it harmonizes
all lights; it unites the worldly dusts.
Ursula K. Le Guin: Blunting edge, loosing bond, dimming light, the way is the
dust of the way.
Waley Arthur : In it all sharpness is blunted, All tangles untied, All glare tempered,
All dust soothed.
Walker Blunting sharp edges, Untangling knots, Softening the glare, It evolves us
all and makes the whole world one.
Wei Henry: It blunts the sharp; It unravels the tangled; It harmonizes with
the light;
It mingles with the dust.
Wayism It blunts the sharp and unravels the tangled; harmonises with the light;
mingles with the dust.15
Wieger Il est paisible, simple, modeste, amiable./ 4.3 It is peaceful, simple,
modest, amiable.
Wilhelm Richard : Er mildert ihre Schrfe. Er lst ihre Wirrsale. Er migt ihren
Glanz. Er vereinigt sich mit ihrem Staub. / Desenreda las confusiones. Suaviza las
aristas. Modera el brillo. Se une con el polvo../ Richard Wilhelm / tienne Perrot : Il
mousse leur tranchant. Il dmle leurs noeuds. Il tempre leur clat. Il s'unit leur
poussire.
Wing R.L : It blunts the sharpness, Unties the tangles, And harmonizes the
brightness.
It identifies with the ways of the world.
World It blunts the sharp and hones the blunt, unravels knots and binds all things,
dulls the glare and shines the mundane, manifests the dust and clears the air.
Wu John C. H.: It blunts all sharp edges, It unties all tangles, It harmonizes all
lights, It unites the world into one whole.
Wu Yi : It blunts its own sharpness, unties its own tangles, tempers its own brightness,
unites itself with dust.
Yang Xiaolin: It dulls its sharpness, unties itself from the outside world,
Dims its brightness, and makes itself like dust.

Yutang Lin: Its sharp edges rounded off, Its tangles untied, Its light
tempered, Its turmoil submerged,
Zhang Z. Thomas : Smoothening sharp edges; Resolving conflicts;

Harmonizing glares;
Blending into the earth.
Zhengkun Gu: It shows no sharpness, stays away from entanglements, glows
with veiled radiance, mingles with dust.
Zi-chang Tang : It blunts all sharpness; it settles all disputes; it harmonizes
all lights and it unites all lands.
Fraza 4 ( propozitiile 819 ) Sentence 4 ( 8-9)
Capitolul 4 Fraza 4 ( alcatuita din propozitiile 8-9) / Chapter 4

Sentence 4 (8-9)
c 08-11
Vorspiel
Maestrul celor dintai maestri celesti/ Heaven's Prelude / Des Himmels
4.08. zhn x
Ascuns, ah
Hidden, oh,
Verborgen, ach,
4.09. s/sh hu cn
ca si (omni)prezent
yet otherwise present.
Ram O, ce neprihanire! Fiintarea sa e vesnica!
Luca Dinu: o! cat de ascuns , el nici nu pare a exista
Su Yan:
Ian Hin-Shun :el va aparea ca existind in mod limpede.
-: .
Balfour, Frederic H. (1884): Pellucid [as a spreading ocean] it yet has the semblance
of permanence.
Beck
Deep and still, ever present.
Blackney A deep pool it is, Never to run dry!
Bynner Its image in the wellspring never fails.
Byrn It is hidden but always present.

Chan Wing-Tsit : Deep and still, it appears to exist forever.
Chang Chung-Yuan : Clearly, indeed, it remains.
Chen Chao-Hsiu: The Tao is so clear and so transparent that, it is nearly
invisible, nearly formless;
Chen Ellen M.: Dark (chan), It seems perhaps to exist (ts'un).
Cheng Hong David So deep and profound, It has forever existed.
Cheng Lin:
Chou-Wing Chohan: It will remain in its depths forever.
Cleary
Profoundly still, it seems to be there:
Correa Nina: Unfathomable! It had a beginning or perhaps it has always existed.
Crowley Oh Dao, how still you are, how pure, continuous One beyond Heaven!
Derek Lin : So indistinct! It seems to exist
Duyvendak J. J.-L.: How deep it is, as if it will last forever!/ Quelle est profonde, comme
demeurant toujours !
Evola Julius :
Ganson C.: It is like a deep dark pool.

Gia-Fu Feng: 4.4 Oh, hidden deep but ever present! I do not know from
whence it comes.
Goddard Dwight and Henri Borel, (1919): Oh, it is tranquil! It appears infinite;
Gorn-Old Walter: it is wholly without attachment.
Hansen Ooo! It's like it partly endures.
Henricks Robert G.: MWD: Submerged! It seems perhaps to exist.

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

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

Lin Paul J.: So serene, as if it hardly existed.
Liou Kia-hwai:. Profond, il parat durer toujours./ Il semble trs profond, il parait
durer toujours.
Lindauer Such depth! It seems to somehow exist.
Lynn Richard John :
Mair Victor H. :
Ma Kou Dune profondeur invisible Il est l
Mabry Dimly seen, yet eternally present,
Maclagan P. J. (1898-99): Continuously it is as if surviving; in its use there is no exertion.
McCarroll Tolbert :
McDonald John H.: It's like a deep pool that never dries.
McDonald J. H. (1996): It is hidden but always present.
Mears Isabella (1922): Pure! It appears to be everlasting in principle.
Merel
Its depths are hidden, ubiquitous and eternal;
Mitchell It is hidden but always present./ Stephen Mitchell traduction Benoit
Labayle: Il est cach mais toujours prsent.
Muller
It is so full! It seems to have remainder.
Ni Hua-Ching: It seems so obscure, yet it is the Ultimate Clarity.
Nyssen Olivier : Une profondeur qui ressemble peut-tre un entrept.
Org Lee Sun Chen: [Tao] is so unfathomable [laying beneath the phenomenon]
that in all likelihood it exists!

Parinetto Luciano :
Pouvourville: Oh! Qu'il est pur. Il semble subsister de toute ternit.
Qixuan Liu: Is it being or non-being?
Red Pine
and so clear as if it were present
Roger T. Ames and David L. Hall : So cavernously deep It only seems to persist.
Rosenthal S.: With wise administrators, all can exist in unity, each with the other, because no
man need feel that he exists, only as the shadow of his brilliant brother.
Stanislas Julien (1842): qu'il est pur ! Il semble subsister ternellement.
Suzuki D.T. & Paul Carus: 3. Oh, how calm it seems to remain!
Ta-Kao In its depth it seems ever to remain.
Tan Han Hiong: Vast and profound, it appears that it could go on forever.
Tran Cong Tien : Hidden in the deeps, yet it seems to exist forever.
Ursula K. Le Guin: Quiet, yes, and likely to endure.
Waley Arthur : It is like a deep pool that never dries.
Walker Something is there, hidden and deep!
Wei Henry: Calm like a deep pool it seems to remain.
Wayism It is hidden but always present, calm like a deep pool.

Wieger Se rpandant flots, il parat rester (il reste) toujours le mme./ 4.4
Spilling itself out in waves, it seems to remain (it remains) always the same.
Wilhelm Richard : Tief ist er und doch wie wirklich./ Es profundo, y aun as, parece
real../Richard Wilhelm / tienne Perrot : Il est profond et semble pourtant rel,
Wing R.L : So deep! It resembles a certain existence.
World It is the essence of all things. No one can comprehend its origin.
Wu John C. H.: Hidden in the deeps, Yet it seems to exist forever.
Wu Yi : Deep but clear, it seems to exist and not to exist.
Yang Xiaolin: It is so elusive, yet seems present.
Yutang Lin: Yet dark like deep water it seems to remain.
Zhang Z. Thomas : Deepness appears to be where the intangible exists.

Zhengkun Gu: It is formless and invisible, but indeed exists.
Zi-chang Tang : The clear mind will be constantly receptive.
Fraza 5 ( propozitiile 10-11 )
Sentence 5 ( 10-11)
Capitolul 4 Fraza 5 ( alcatuita din propozitiile 10-11) / Chapter 4

Sentence 5 (10-11)
4.10. w b zh shi/shu zh z/zi,
4.11. xing d zh xin
El pare s fie anterior Suveranului Cerului[ instelat; imaginii primordiale]
Ram Nu stiu al cui Fiu ar putea sa fie. El este mai dintr-inceput decat insusi
Domnul Cerurilor.
Luca Dinu: Al cui fiu este nu stiu, insa pare a fi dinainte de zei
Su Yan:
Ian Hin-Shun : Eu nu stiu cine i-a dat nastere. El este premergator stramosului
fenomenelor(1).
-: , , [ ,
] .
Balfour, Frederic H. (1884): I know not whose offspring it is. Its existed
before God was
[Nota DM: : idee, idol, reprezentare, imagine, forma/ shape, figure, image, image of
the mind: idea, representation, idol].
Beck
I do not know its source. It seems to have existed before the Lord.
Blackney Whose offspring it may be I do not know: It is like a preface to God.
Bynner But how was it conceived? - this image Of no other sire.
Byrn I don't know who gave birth to it. It is older than the concept of God.

Chan Wing-Tsit : I do not know whose son it is. It seems to have existed before the
Lord.
Chang Chung-Yuan : I do not know who created it, But it is likely that it existed
prior to God.
Chen Chao-Hsiu: no one can know its origin, for it came before all creation.
Chen Ellen M.: I do not know whose child it is, It is an image (hsiang) of what
precedes God (Ti).
Cheng Hong David I do not now whose child it is, It has existed before the
notion of God
Cheng Lin:
Chou-Wing Chohan: I don't know whose seed it is, But it looks like the
predecessor of the universe itself.
Cleary
I don't know whose child it is, before the creation of images.
Correa Nina: My intellect doesn't understand whose child it could be. It seems to
have preceded the first concept of existence.
Crowley This Tao has no Father: it is beyond all other conceptions, higher than the
highest.
Derek Lin : I do not know whose offspring it is Its image is the predecessor of God
Duyvendak J. J.-L.: Generated by I know not what, it is the Image of what was before the
"Emperors"/ Engendre par je ne sais qui, elle est limage de ce qui fut avant les Empereurs
.
Evola Julius :
Ganson C.: I do not know its source. It is like a prelude to nature, a preface
to God.
Gia-Fu Feng: 4.5 It is the forefather of the gods.
Goddard Dwight and Henri Borel, (1919): I do not know from what it proceeds. It
even appears to be antecedent to the Lord.
Gorn-Old Walter: I do not know who gave it birth; it is more ancient than God.
Hansen I don't know whose son it is. It is before the emperor of signs!
Henricks Robert G.: MWD: We don't know whose child it is; It seems to have
[even] preceded the Lord.
Hilmar Klaus : I dont know anything about its origin, evidently it was Heaven's
prelude.
I do not know whose son it is. It might appear to have been before God.
Hinton David: whose child could it be? Apparently it precedes gods and
creators.
Ho Lok Sang: Today I know of no child of anyone Who resembles our ancient
forefathers. (Who followed the Dao).
Huang Chichung: I do not know whose son it was; Seemed to precede the
Emperor.
Huang Tao : I do not know whose son it is, This who is exceeding the
Heavenly Emperor.
Hwang Shi Fu: I do not know its origin, and it seems to have existed before
the coming of all gods.
Jiyu Ren: I don't know where it was born of, (I only know) it appeared before
the Lord.
Kari Hohne (2009):
Kim Ha Poong:
Kimura Yasuhiko Genku: Transparent yet invisible, The Tao exists like deep
pellucid water.
Its origin is unknown, For it existed before Heaven and Earth.
Kiyoashi : I don't know who gave birth to it. It is older than God.
Kohn Livia (1993): I do not know. Whose child is it? Its appearance precedes the gods.
Kunesh Tom : Is atheism born from theism? No one knows. But it is the natural state of all
being.
Kwok Man-Ho , Palmer, Ramsay, (1993): but where It came from I do not know. It has been
shaping things from beforethe First Being, from the before the Beginning of Time.
LaFargue Michael : I don't know of anything whose offspring it might be - it
appears to precede God.
Larre : (Pre Claude Larre)

Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): I know not whose son it
is. It images the forefather of God.
Lau, D.C. (1963): I know not whose son it is. It images the forefather of God.
Lauer Conradin Von: Nul ne l'a engendr. Il tait dj l quand naquit le matre du
ciel.
Legge James: I do not know whose son it is. It might appear to have been
before God.
Li David H. : I do not know whose offspring Direction is; it precedes kings.
Lin Paul J.: I do not know whose son it is. It seems to have preceded God.
Liou Kia-hwai:. Je ne sais de qui il est le fils : Il parat tre laeul des dieux./ Fils d'un
je ne sais qui il doit tre l'aeul des dieux.
Lindauer I have no knowledge whose child it is It appears to precede the emperors.
Lynn Richard John :
Mair Victor H. :
Ma Kou Enfant de linconnu Anctre des dieux.
Mabry I do not know who gave birth to it, It is older than any conception of God.
McCarroll Tolbert :
McDonald John H.: Was it too the child of something else? We can hardly tell. A
substanceless image of all things seemed to exist before the progenitor that we
hardly know of.
McDonald J. H. (1996): I don't know who gave birth to it. It is older than the
concept of God.

Mears Isabella (1922): I do not know whose Son It is, It existed before God was
manifest in Form.
Merel
I don't know where it came from; It came before Nature.
Mitchell I don't know who gave birth to it. It is older than God../ Stephen Mitchell
traduction Benoit Labayle: Je ne sais qui lui a donn naissance. Il est plus
ancien que Dieu.
Muller
It is the child of I-don't-know-who. And prior to the primeval Lord-onhigh.
Ni Hua-Ching: Whose offspring it is can never be known. It is that which
existed before any divinity.
Nyssen Olivier : Je ne sais de qui est l'enfant, il ressemble au premier des dieux.
Org Lee Sun Chen: I do not know whose offspring it is; But I know that it
existed prior to, as well as surpassed, the [Five] Phenomenon Gods [who
were worshipped as heavenly governors of changing of seasons].
Parinetto Luciano :
Pouvourville: Je ne sais de qui il pourrait tre le fils; il parat antrieur au
Souverain du Ciel;
Qixuan Liu: I don't know which son takes after which father.
Red Pine I wonder whose child it is it seems it was here before the Ti
Roger T. Ames and David L. Hall : I do not know whose progeny it is; It prefigures
the ancestral gods.
Rosenthal S.: Through conduct not contrived for gain, awareness of the Tao may be
maintained. This is how its mysteries may be found.
Stanislas Julien (1842): J'ignore de qui il est fils; il semble avoir prcd le matre du ciel.
Suzuki D.T. & Paul Carus: I know not whose son it is. Apparently even the Lord it
precedes.
Ta-Kao I do not know whose offspring it is; But it looks like the predecessor of
Nature.
Tan Han Hiong: I do not know whose progeny it is. It was there before the
existence of the creator.
Tran Cong Tien : I do not know whose child it is; it seems to be the common
ancestor of all, the father of things.
Ursula K. Le Guin: Whose child? born before the gods.
Waley Arthur : Was it too the child of something else?
We cannot tell. But as a substanceless image it existed before the Ancestor.
Walker But I do not know whose child it is - It came even before God.
Wei Henry: I do not know whose son it is. It apparently antecedes the
Creator.
Wayism I don't know who gave birth to it. It is older than our understanding of God.
Wieger Je ne sais pas de qui il est le fils (do il procde). Il parat avoir t
(il fut) avant le Souverain. / 4.5 I do not know of whom it is the son (where it
comes from). It seems to have been (it was) before the Sovereign.
Wilhelm Richard : Ich wei nicht, wessen Sohn er ist.
Er scheint frher zu sein als Gott../ No s de quien es hijo. Parece anterior a
Dios./Richard Wilhelm / tienne Perrot : Fils de qui, je ne sais. Il parat tre antrieur
Dieu.
Wing R.L : I do not know whose offspring it is, This Image in front of the
source.
World It is older than the concept of God.

Wu John C. H.: I do not know whose child it is; It seems to be the common ancestor
of all, the father of things.
Wu Yi : I do not know whose son it is. It symbolizes that which precedes the Creator.
Yang Xiaolin: I do not know its origin; It should exist before the God that
people worship.
Yutang Lin: I do not know whose Son it it, An image of what existed before
God.
Zhang Z. Thomas : I do not know from where the theory comes, it appears
to come from our late ancestors.
Zhengkun Gu: I do not know where it comes, It seems to have appeared
before the existence of God.

Zi-chang Tang : We do not know whose descent it is. It existed before all
phenomena and all lives.
5. Comentariu / Commentary / Commentaire / Kommentar/
Comentario/Commento
vedeti imaginea din introducere
Termenul 4.4 din dictionar are adaugata o nota in rosu:
yng yong4 yung yong R: utilizare, nevoie; utilizabil, util, utilitate; avantaje;
beneficii, a utiliza, a aplica, a face; a folosi; a pune n aciune (funciune); a funciona;
a opera; funcie; uz; folos; folositor ( a face uz de: ); mijloace; a face /recruta/angaja
(funcionar; servitor); a consuma, a cheltui; cheltuieli; a goli; a umple ; ( chiar daca
azi toata lumea observa doar consumul, golirea, trebuie sesizat ca orice
utilizare, actiune sau activitate goleste ceva si umple altceva- golesti
farfuria, dar umpli stomacul; orientarea catre o economie de consum, in care
nu se mai fac lucruri trainice, a insemnat o crestere fara precedent a
muntelui de lucruri aruncate, o umplere a gropilor de gunoi; fara reciclare
vom fi ingropati in gunoaie);
Ellen M. Chen comenteaza ca si Dumnezeu este inradacinat in Tao:
"Tao is not the Kantian ideal of reason nor an empty concept. It is the fruit of an act of
imagination () in an effort to capture this prior as the dynamic creativity whose
effects are all the beings that ever come to be. God (Ti, ) the greatest and most
powerful being, is not the source of all. God is rooted in Tao whose existence is in
question."
5.2. Concluzii si comentarii ale altor traduceri
In Anexa 1 se afla o analiza ampla, care foloseste traducerile existente in lb. franceza
Lon Wieger, 1913 ( vedeti lucrarea citata in Bibliografie ).
Le Principe foisonne et produit, mais sans se remplir.
Gouffre vide, il parat tre (il est) lanctre (lorigine) de tous les tres.
Il est paisible, simple, modeste, amiable.
Se rpandant flots, il parat rester (il reste) toujours le mme.
Je ne sais pas de qui il est le fils (do il procde). Il parat avoir t (il fut)
avant le Souverain.
Note
Ce chapitre important est consacr la description du Principe. A cause de
labstraction du sujet, et peut-tre aussi par prudence, ses conclusions choquant les
anciennes traditions chinoises, Lao-tzeu emploie trois fois le terme attnu paratre,
au lieu du terme catgorique tre. Il ne se prononce pas sur lorigine du Principe,
mais le fait antrieur au Souverain des Annales et des Odes. Ce Souverain ne saurait
donc tre, pour Lao-tzeu, un Dieu crateur de lunivers. Il nest pas davantage un Dieu
gouverneur de lunivers, car jamais Lao-tzeu ne lui fera une place dans son systme,
ce titre. La dclaration faite ici, quil est postrieur au Principe, quivaut donc
pratiquement sa ngation. Le Principe, en lui-mme, est comme un gouffre
immense, comme une source infinie. Tous les tres sensibles sont produits par son
extriorisation, par sa vertu tei oprant dans le binme ciel-terre. Mais les tres
sensibles, terminaisons du Principe, ne sajoutent pas au Principe, ne le grandissent
pas, ne laugmentent pas, ne le remplissent pas, comme dit le texte. Comme ils ne
sortent pas de lui, ils ne le diminuent pas, ne le vident pas non plus, et le Principe
reste toujours le mme. Quatre qualits lui sont attribues, qui seront plus tard
souvent proposes limitation du Sage (par ex. Chapitre 56). Ces qualits sont assez
mal dfinies par les termes positifs paisible, simple, modeste, amiable. Les termes de
Lao-tzeu sont plus complexes. Etre mousse, sans pointe ni tranchant. Ntre pas
embrouill, compliqu. Ntre pas blouissant, nais luire dune lumire tempre,
plutt terne. Partager volontiers la poussire, la bassesse du vulgaire.
Richard Wilhelm / tienne Perrot :
Le Sens(Tao) s'coule sans cesse.
Mais dans ses effets il ne dborde jamais.
C'est un gouffre sans fond, il parat tre l'anctre de toutes choses.
Il mousse leur tranchant.
Il dmle leurs noeuds.
Il tempre leur clat.
Il s'unit leur poussire.
Il est profond et semble pourtant rel, fils de qui, je ne sais.
Il parat tre antrieur Dieu.
Notes : Richard Wilhelm / tienne Perrot
Le mot Ti , que Strauss traduit par le SEIGNEUR, signifie d'une part les souverains
divins de la plus haute Antiquit, d'autre part le Souverain, hypostasi en tant
que Seigneur du Ciel,
l' Anctre , de la dynastie de l'poque et le Dieu suprme.
Quatre phrases sont une rptition du verset 56 et sont ici supprimes.
Quant au passage extrmement difficile : Je ne sais de qui il est le fils , et mme
selon une autre lecture : de quel homme il est le fils , cf. verset 25, o il est
dit :
Je ne sais pas son nom.
J. J.-L. Duyvendak (1889-1954) - Tao T King, Le Livre de la Voie et de la
Vertu
Texte chinois tabli et traduit avec des notes critiques et une introduction
par J. J.-L. Duyvendak (1889-1954)
La Voie est vide ; malgr son emploi elle ne se remplit jamais.
Quelle est insondable, comme laeule des dix mille tres !
Quelle est profonde, comme demeurant toujours !
Engendre par je ne sais qui, elle est limage de ce qui fut avant les
Empereurs .
NOTE
Dix mille tres dans le texte traditionnel est suivi par la phrase : Elle mousse
ce qui est aigu, elle dbrouille ce qui est emml, elle tamise ce qui est
lumineux, elle galise ses traces , ce qui est ddoublement dun passage
du chapitre LVI. Je lai omise ici, parce quelle me semble troubler le sens et
quoriginellement elle navait pas de commentaire dans le prsent chapitre.
Il est peu probable que la mme phrase ait t rpte deux fois dans un texte aussi
bref que le Tao-t-king. Pour le sixime signe houo (19) peut-tre , je lis, avec
une vieille inscription des Tang, le caractre kiou (20) longtemps , qui dans sa
forme ancienne lui ressemble beaucoup. Voir aussi mes notes sur VI. Je fais de mme
quelques lignes plus loin, o je traduis demeurant toujours . Aucun des
commentateurs ne parat avoir song cette dernire correction, qui est pourtant
vidente. Bien que cette leon nait pas t transmise, une inscription des Tang
lit, dans le second cas, tchang (2) constamment , ce qui est une
explication de kiou.
Dans le premier cas, avec une ngation, je traduis jamais .
Ce chapitre est trs difficile. Le mot tchong (21) se dit, dune part, de leau
jaillissante ; dautre part, dans le texte du Tao-t-king, il est gnralement expliqu
comme signifiant vide .
Limage parat tre celle dun vase qui ne se remplit jamais (voir aussi XLV), qui peut
donc tout contenir ; elle stend ensuite lide de la profondeur insondable o tous
les phnomnes se ralisent. Le mot tsong (22), rendu ici par aeule , implique
en mme temps lide de rgle que lon suit, principe comprhensif (voir
aussi LXX).
La dernire phrase est une vraie nigme. Aprs : Quelle est profonde
(correspondant : Quelle est insondable ), on sattendrait une phrase qui
correspondrait : Comme laeule des dix mille tres . Le paralllisme entre ces
deux phrases devient dautant plus saisissant par lomission du passage critiqu plus
haut : Elle mousse . etc. Cest toujours la Voie qui est le sujet. Ce que je rends
par engendre est le mot tseu (23), gnralement traduit par fils .
Toutefois, comme je lai dmontr ailleurs (Toung Pao, XXXVIII, 334-337), le mot peut
aussi tre employ comme verbe, dans le sens d engendrer . Bien que la
construction lui donne la
valeur dun substantif (pour autant quen chinois on peut se servir dun tel terme
grammatical), cest certainement ce sens plus gnral quil faut songer, et une
telle interprtation amoindrit la difficult dune personnification inoue (et
peu chinoise) de la Voie comme fils , qui a toujours t un problme. Il peut y
avoir aussi une allusion au Yi-king, le Livre des Mutations (voir plus bas, mes
notes sur LII), o, dans les Huit Trigrammes, les dix mille tres sont reprsents
comme des enfants du ciel et de la terre. On constate que la Voie nest
pas un des dix mille tres.
A comparer aussi Houai-nan-tseu I, 11b : Le Sans-forme est le grand anctre
des choses (matrielles), le Sans-son est le grand aeul des sons. Son fils est
la lumire, son petit-flls est leau ; tous les deux sont issus du Sans-forme.
Le mot siang (24) image, rflexion est un mot-clef du Livre des Mutations
et se rencontre dans le Tao-t-king, XIV, XXI, XXV et XLI. Ici il est pris dans un
emploi verbal : tre limage .
Ce qui fut avant les Empereurs , correspond laeule des dix mille tres .
Cest le mot ti (25) que je rends par Empereurs . Le mot Empereur doit tre
pris dans un sens mythologique, tel quil figure dans Chang-ti (26) lEmpereur den
haut , Hoang-ti (27) lEmpereur jaune , etc. Je le prends au pluriel plutt quau
singulier. Le sens parat bien tre que la Voie est antrieure tout.
Traducerea lui Lin Derek Tao Te Ching insotita de note
The Tao is empty Utilize it, it is not filled up
So deep! It seems to be the source of all things
It blunts the sharpness; Unravels the knots; Dims the glare; Mixes the dusts
So indistinct! It seems to exist
I do not know whose offspring it is Its image is the predecessor of God
Explantion
The Tao is like an empty container that you can fill with water and utilize. Yet no
matter how much you do this, it will never be filled up because its capacity has no
limit. It is a bottomless container; it is infinitely deep.
Despite the emptiness of the Tao, its function is inexhaustible. This emptiness is not
the same as "nothingness," for the infinite depths of the Tao conceal the seeds of
Creation. There appears to be nothing in the Tao, and yet it contains everything.
The Tao is eternal. It outlasts everything. After millions of year, even the tallest,
sharpest mountain peaks will be reduced to gentle rolling hills. After billions of years,
even the brightest stars will burn out and shine no more. In the course of time, all
problems will be resolved one way or another. The proudest achievements of mankind
will be reduced to dust.
The Tao is what we call the source of everything. It is indistinct - we cannot see it
clearly, nor can we understand it completely. We do not know how the Tao came to be,
or if it came from anywhere at all. Does the ultimate source have a source? We simply
cannot say.
All we can say with certainty is that the Tao embodies the principles of Creation. Thus,
if there is indeed a God who created the universe, the Tao had to be present before
the Creation could take place.
Notes
The Tao is empty; utilize it, It does not fill up.
The emptiness of the Tao, and its function as the source of all things may seem like a
contradiction or a paradox, but this idea happens to coincide with the latest scientific
thinking about the origin of the universe.
According to many physicists and cosmologists, the Big Bang can be seen as a
singularity event where you actually get "something" from "nothing." MIT professor Dr.
Alan Guth expresses it this way:
"It is said that there's no such thing as a free lunch. But the universe is the
ultimate free lunch."
Blunt their sharpness
Unravel their knots
Dull their glare

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

Conexiones/Connessioni
tineti cont de imaginea din introducere
6.1. Conexiuni intre capitole
6.1. 1. Conexiune cu suflul central si vidul din mijloc ( vedeti capitolul 5 si
capitolul 6 )
5.05. [], tin d zh jin,
Cerul i Pmntul: [au un] spaiu [gol; vid] intre ele
Heaven and Earth: the space between,
Himmel und Erde: ihr Zwischenraum,
Lespace entre le ciel et la terre
5.06. [] ?! q yu tu yu h ?!
Similar cu foalele fierarului [ balon+ tub/ fluier sau toba plus flaut].
it's like a bag-pipe! [*drum and flute]
er gleicht einem Dudelsack! [*Trommel und Flte]
Ne ressemble-t-il pas un soufflet de forge ?
5.07. []] x r b q,
[ acel spatiu ] golit, dar nu este epuizat[ ramane mereu plin]
Empty, yet not collapsing,
Leer, doch nicht zusammenfallend,
Bien que vide intrieurement, Il ne spuise jamais.
5.08. []dng r y ch.
[cu cat este mai mare] micarea [ activitatea de golire], cu att cresc efectele
exterioare [ productivitatea; ganditi-va la foalele fierarului sau la un fluier; se spune
ca "mintea omului este ca o parauta, fiindc funcioneaz doar cand este
deschis" ( o minte deschis inseamn: golit de prejudeci, de prtinire, de ceea
ce credem c tim; vedei: capitolul 11 (despre utilitatea golirii:
http://www.danmirahorian.ro/11LaoTzu.pdf ) si articolul: " Puterea lui Socrate sau
efectul acceptarii propriei noastre ignorane"; http://www.danmirahorian.ro/PutereaSocrate.pdf]
in motion, and even more productive.
bewegt und umso schpferischer.
Plus on le meut, plus il exhale,
6.1.2. Conexiune cu miscarea de iesire intrare descrisa in capitolul 50
50.1. "A te nate nseamn a iei din Tao; a muri nseamn a intra (a te
rentoarce) n Tao "
6.1.3. Conexiune cu pasivitatea si receptivitatea feminina din capitolul 10
10.10.?! nng wi4 c h ?!
Eti tu capabil sa intri in starea de a face asta fr a interveni
[Pstrndu-i pasivitatea, feminitatea, receptivitatea, atenia imparial;
non-participarea; golul; vidul; absorbind totul n mod imparial; poti s
contientizezi procesul respirator fr a-l modifica],/can you act in a
female-passive way? /kannst du handeln auf weiblich-passive Art?/
6.1.4. Conexiune cu apa ( modelul lui Tao) din capitolul 8 si cu termenul
xuan ( vedeti: Anexa 3 din capitolul 6 )
6.1.5. Conexiune cu misterul misterelor si poarta miracolelor din capitolul 1
Conexiuni taoiste
6.2. Conexiune cu Chang Tzu , cap 22 (Tao este oceanul) si 23 ( reguli de

atenuare ascutimi )
6.3. Ben Shen Sufletele Entitilor viscerale -Tipuri de energie mentala
(manifestari psiho-emoionale) asociate viscerelor / elementelor /Les Ben
Shen ou Cinq Ames Vegetatives / Ben Shen: the Five Psychical-Emotional
Phases
http: //www.scribd.com/doc/45238132/
6.4. Lingshu Cascade Chapitre 8 - Recuplarea/reintrarea la/in curent
http://www.gera.fr/Downloads/Formation_Medicale/Litterature-classique-de-laMTC/Neijing-Lingshu/larre-25646.pdf
6.5. "Le Bien descend d'en haut la manire de l'eau. L'eau gratifie les
tres, ne dispute rien personne". (vedeti Capitolul 8 )
6.6. Gaurile de vierme (wormholes ) si calatoria temporala si hiperspatiala
Wormholes and time and hyperspace travel;
vedeti: capitolul 6
6.7. The Dark and Empty Ground of All Beings
vedeti: capitolul 6
6.8. "Diagrama Neconditionatului"
vedeti: capitolul 6
"Diagrama Neconditionatului" apartinind eruditului taoist Ch'en T'uan (906989 e.n.) [Retransformarea constiintei spirituale si reintoarcerea la
Neconditionat; K'an este unit cu Li; Reunirea celor cinci respiratii la izvor;
Transformarea esentei in suflu si transformarea suflului in constiinta
spirituala (Shen); Poarta Femininului obscur]
7. Dictionar / Dictionary / Dictionnaire/ Wrterbuch/ Diccionario/

Dizionario
7. Lista caracterelor din capitolul 4 al Dao De Jing [Tao Te Ching; Tao Te
King] insoit de transcripie i semnificaie
d di4 ti: R: prefix numere de ordine; secven, categorie; clas; grad vedei:
capitolul 1
s si4 sse: R: patru; 4; al patrulea, s ch: pretutindeni i in toate direciile;
vedei: 10.44;
zhng zhang1 chang tchang R: capitol; seciune; paragraf; vedei:
Dicionarul capitolului 1
Propozitia 1
4.01. []
do chng/chng r yng zh hu b yng
dao4 chong1/chong4 er2 yong4 zhi1 huo4 bu4 ying2
Tao Ch'ung Erh Yung Chih Huo Pu Ying
Tao Tch'ong Eul Yong Tche Houo Pou Ying
umplut
never filled
Das Do: leer", und doch in seiner Verwendung, andererseits nicht zu fllen.
Dao - Projeter - [conj.] - Utiliser - [liaison] Peut-tre - Pas tre rempli.
4.1: do dao4,3 tao tao R: calea direct i destinaia (realitatea
vertical);vedeti: 1.1;
4.2: [] chng chng chong1,4 ch'ung Tch'ong Japanese kun reading: oki;
waku; R: = Rui+ zhng; zhng; : mijloc, centru; interior, ax; sinonim cu: zhng:
ceac; bol sau can mic; gol (central ntr-un bol), cavitate; vas fr fund; recipient care
nu poate fi niciodat umplut (conduct; eav; conduct; ciclon; vrtej, vortex; gaur
de vierme]; a se precipita; cascad; a vrsa; a turna; a se revrsa; a da pe dinafar; a se
scurge; a se goli (a mrturisi); abrupt; a plonja; cdere; vrtej de vnt; furtun; a se ciocni; a
intra in coliziune; a agita; excita; a dinamiza; a scutura; talaz, val; ridicare, urcare; agitaie
a valurilor; a fi agitat; a se precipita; a zgudui, a amesteca; a insufla, a inspira; a
infuza; a cauza micare invers; puls; impetus; impuls contrar; ofensiv; chng l :
impuls; a urca; tineri; a nlocui; substitut; rezerv, fals; [] chng: a uda; a clti; a spla
(a da afar, a elimina); a ciocni, a da ap, a grbi; a se incrca, autostrad, drum
public; chng ling: duuri; [] chng puternic, ce are for; dinamic, a lovi; a
perfora; , chng j b: unda de oc (de presiune); : pulse neutron tube;
chng fng xin zhn: a ataca si a trece prin liniile inamice; Chng Mi
Chong Mo Tchong mo: Meridianul penetrant sau de intersecie; Vasul pia de
intersecie; Vasul trunchi al vieii; unul dintre qi jing ba mai: "Cele opt
meridiane extraordinare (spirituale, profunde, misterioase; miraculoase; stranii;
curioase; ancestrale); chng f: a lua ud; Infuzarea substanelor medicinale n
ap sau in alte lichide nainte de ingestie (infuzie; decoct); aceasta, ca aceasta; i, cu;
i, apoi; dac, presupunnd;
http: //ctext.org/dictionary.pl?if=en&id=11595 E: empty, cavity; bowl; a vessel
without bottom; a hollow vessel that can not be filled (tube, pipe; cyclone, whirlwind,
hurricane, tornado, wormhole); pour over, overflowing; recirculate; go over to the
other side ( the soldiers have deserted to the enemy) to pour; to pour his heart
(someone or talk about his problems); storm; plunge; steep; wash away to fall; run,
collide; to shake; excite; contrary impetus ( offensive; cause an offend; emotionally
moving; aroused controversy); contrary impulse; to cause excitement (state of
arousal); stimulating impulse; to ascend; to rise; young; replace; substitute; fake;
wash away; rinse, infuse, flush, clash, collide, develop; [] chng to rinse, to
collide, to water, to rush, to collide (against), to wash out, to charge, highway, public
road; [] chng strong, powerful, forceful, dynamic, to punch; chng ling:
Showers; F: vide, cavit; bol, tube, tuyau; vide dans un pot sans fond [tube, tuyau,
cyclone, tourbillon; ouragan], se prcipiter, plonger, tomber; bouillanter, laver,
rincer, charger, foncer; avec ardeur, vers; cascade; dborder; verser; recirculer;
passer l'autre ct ( les soldats ont dsert l'ennemi); tourbillon; tempte; entrer
en collision; secouer; exciter; impetus impulsion contraire; offensive; causer une
offense; monter; jeunes, remplacer; rechange; faux; [] chng: rincer, entrer en
collision, se prcipiter, au tableau de bord (contre), laver, charger; route, voie
publique; chng ling: Baignade; [] fort, puissant, nergique, dynamique,
poinonner; perforation; [chng] signifie verser de leau bouillante, rincer, tirer la
chasse deau (flush), jeter violemment (dash), jaillir, se heurter, entrer en collision,
passage (thoroughfare) ou place/endroit important(e). Do lide dun
bouillonnement, dun flux dactivit ou dnergie entrant en collision, dune sorte de
soupe cosmique do tout surgirait, comme le confirmera dailleurs la phrase 4.2.
Ainsi, [chngl] est la force dimpulsion, llan ou le dynamisme. [chngsn]
est la rupture, la dislocation, la dispersion, la dissmination tandis que [chngj]
est en gologie le phnomne dalluvionnement.
A noter que [do chng ] Voie jaillissante est aussi le nom secret de la
seule femme taoste (1039-1115) a avoir laiss un commentaire rput sur le Dao de
Jing (Despeux, p.59); G: berlaufen, berflieend; ausschtten, anstrmen, sich
strzen, zusammenstoen, rtteln, ansto erregen, aufsteigen, jung, Ersatz, unecht;
4.2;
4.3: r r erh eul R: astfel; apoi; atunci, i dar, ns; nc, tu;dvs; sufix; vedei:
1.45;
4.4: yng yong4 yung yong R: utilizare, nevoie; utilizabil, util, utilitate;
avantaje; beneficii, a utiliza, a aplica, a face; a folosi; a pune n aciune (funciune); a
funciona; a opera; funcie; a folosi; uz; folos; folositor ( a face uz de: ); mijloace; a
face /recruta/angaja (funcionar; servitor); a consuma, a cheltui; cheltuieli; a goli; a
umple ; ( chiar daca azi toata lumea observa doar consumul, golirea, trebuie
sesizat ca orice utilizare, actiune sau activitate goleste ceva si umple
altceva- golesti farfuria, dar umpli stomacul; orientarea catre o economie de
consum, in care nu se mai fac lucruri trainice, a insemnat o crestere fara
precedent a muntelui de lucruri aruncate, o umplere a gropilor de gunoi;
fara reciclare vom fi ingropati in gunoaie); prin aceasta; astfel; cu, aa, la; deci;
de aceea; din acest moment; acum, cuitul multifuncional i omnidirecional cu
miliarde de tiuri reprezentat de gol- de mna deschis( capitolul 11) i de aciunea
paradoxal w wi, de starea fr form a apei[cap 8; 11] aflat in opozitie cu
tiul singular sau unidirecional al plinului- al aciunii wi, al minii inchise l
(vedei: 8.7), al minii ocupate de intenii, de ur, rzbunare, mnie, incisivitate, de
viclenie (cutarea ctigului), de agresivitate, de critic, de complexe de inferioritate,
de aprarea dogmelor, de frica de a pierde; yng y : pt ca s; yng xn:
motiv, intenie, atent; yng rn: servitor; [] yng h: utilizator; []
yng chu: utilitate; E: use, need, usable, useful, usefulness, benefits, apply, employ,
to operate, means, with; hence, therefore; to, so, and so; from now on, now; to
do/employ/recruit/hire/to engage (servant); to put into action; consume, spend,
spending; expenditures, expenses; used in the negative: need, expenses, outlay;
yng y: in order to, so as to; yng xn: motive, intention, diligently, attentively;
yng rn : (n) servant; F: utilisation, utiliser, utile, l'utilit, utilisable, avec, (cl
101); besoin; ncessaire, avantages; appliquer, fonctionner, employer, les moyens, ,
ainsi; toutefois; par consquent; tellement, donc; et si; partir de maintenant,
maintenant; faire; recruter; engager (serviteur); mettre en action; consommer,
dpenser, dpenses; frais; G: gebrauchen, brauchen, brauchbar, ntzlich, Nutzen,
Verwendung, anwenden, sich bedienen, Mittel, vermittels, mit, damit, um zu, deshalb,
soda, und so -, nunmehr, anstellen (Diener), in Ttigkeit setzen, verbrauchen,
ausgeben, Ausgaben, Unkosten; 4.4;
4.5: zh zhi1 chih tche R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv i
atributiv; vedei: 1.17;
4.6: hu huo4 huo houo R: sau; fie; ori; poate; dac; ndoielnic; nedecis; nesigur, unii;
unele; cineva; ceva; stat (teritoriu); regiune; din intamplare; ans, de exemplu, probabil,
altfel, dac, pe de o parte, pe de alt parte; unii - alii, uneori - alteori; fie - sau; hu
sh : fie X ori Y; E: or, either, else; perhaps, maybe, probably, by coincidence, chance, for
instance, probably, otherwise, if, if, on the one hand, on the other hand, that one - the others;
some; some others, sometimes sometimes; either or ; hu sh (conj) either X or
Y; F: ou; ou bien, peut-tre; soit...soit...; probablement; par hasard, le hasard, par exemple,
sans doute, que ce soit, ou, autrement, si, si, d'une part, d'autre part; G: durch Zufall,
zufllig, etwa, vermutlich, vielleicht, entweder, oder , sonst, ob, falls, einerseits-andererseits,
jemand, man, manchmal, die einen - die anderen; einige andere, die einen die
anderen; manchmal manchmal; entweder oder; 4.6:
4.7: b bu4 pu pou R: nu; non; fr; nici; negaie; prefix negativ: a-; ne-; non-;
vedei: 2.19;
4.8: yng ying2 ying ying R: umplut; plin, umplere, a umple [a aduga ntr-un
vas], preaplin; umplut excesiv; surplus; revarsare; a da pe afar; suprancrcare;
excedent, debordant; abundent; excesiv; exces; complet; abunden, deplin, a depi;
a fi plin de; s fie umplut cu, a avea un surplus de, a umple pn la refuz, a
supraintinde un arc; de a adera la (a tine de) i a face ceva in exces; a exagera; profit;
ctig: [] yng ku: profit i pierdere; qng yng: graios, suplu, uor i
graios, cu inima uoar, impcat; relaxat; fe yng l: non-profit; a nu putea fi
niciodata umplut pana in buza ( din propozitia 4.1), nu inseamna a fi vid, ci a fi o
conducta , ca "butoiul Danaidelor", care era spart; E: to fill; full, fill; full, overflowing;
surplus overflowing; surplus; to be full of; be filled with, have a surplus of; profit, gain;
fill to the brim; to overstretch a bow; to adhere to (hold on to) and overdo something;
[] yng ku: profit and loss; waxing and waning; F: plein, rempli, remplir;
dpasser; pleinement; dbordante, l'abondance, l'excs,; pleine, excdentaires; tre
plein de; tre rempli avec, avoir un surplus de; bnfice, remplir ras bord,
sursollicitation un arc; d'adhrer (se tenir) et abuser quelque chose de; gain; [
] yng ku: profit et perte; gains et pertes; tre rempli, tre plein de ou avoir un
surplus de;
G: fllen, voll, reichlich, vollenden, bervoll, Flle, berschu, berschreiten;
berfllen; den Bogen berspannen; etwas festhalten und es bertreiben; 4.8;
b yng: Dupa Heshang Gong : "Tao ramane mereu golit de ego, niciodata plin
de sine"
Propozitia 2
4.02. []
yun x
yuan1 xi1
Yuan Hsi
Yuan Hi
Abis, oh, / Abysmal, oh, / Abgrndig, ach,
Profond - [part.]
4.9: [] yun yuan1 yan yuan R: abis; gol (central dintr-un vrtej); prpastie;
vltoare; vrtej [ap+abis]; adnc; piscin adnc; profund, temeinic, tangaj; E: abyss
gulf, abyss, deep; deep pool; F: eau profonde, abme, profond; piscine profonde; G:
Abgrund, Strudel, Tiefe, grndlich, Stampfen; 4.9;
4.10: x xi1 hsi hi R: [separare suflu] indic o pauz; particul final; interjectie de
admiratie:ah, oh; E: oh, ah, mostly untranslated interjection used in poetry; F: x
(inter.) (interjection utilise en posie indiquant l'merveillement) Oh!; [x] est
une particule utilise (normalement lorsquelle est redouble ) pour renforcer
la force de ladjectif, do des traductions comme qu'il est profond! (Stanislas
Julien) G: oh, ach, meist unbersetzt bleibendes Ausrufungswort, in Gedichten
gebraucht; 4.10;
Propozitia 3
4.03. []
s/sh wn w zh zng
si4/shi4 wan4/Mo4 wu4 zhi1 zong1
Ssu Wan Wu Chih Tsung
Sseu Wan Wou Tche Tsong
Apparatre/Similaire - Dix mille - tres - [liaison] Anctre
4.11: s sh si4 ssu sseu R: egal, similar, ca i; asemenea, la fel, deopotriv, a

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

Dissout leurs nuds [dnoue tout cheveau, dnoue ses voiles].
4.19: [] ji ji xi jie3 jie4 xie4 chieh kie R: a divide, a separa, a desface, a
dezlega; a slbi, dizolva, a explica; a se descotorosi de ceva; de la; a trimite, a
expedia; nume propriu; E: separate, divide, untie, decompose; break down; undo,
allay, dispel, dismis, explain, interpret, solve, understand, comprehend, relieve
oneself; [bu4 jie3] not understand; indissoluble; [fen1 jie3] resolve; [he2
jie3] conciliatory; become reconciled; hie acrobatic display (esp. on horseback) (old) /
variant of [xie4] and [xie4] (old); F: sparer; dnouer; comprendre; expliquer;
dfaire; soulager; liminer, escorter; envoyer sous escorte; apaiser, modrer, dissiper,
chasser, expliquer, interprter, rsoudre, comprendre ou se soulager; G: lsen,
losmachen, sich freimachen, ffnen, loswerden, aufheben, beilegen, auflsen,
zerstreuen, erklren, verstehen, entscheiden, zerlegen, zerstckeln, ein Vers, von, von
- her; 4.19; 56.18;
4.20: q qi2 chi k'i R: a ei, a lui, lor; acela; particul modal; vedei: 1.31;
4.21: [] fn fen1 fen fen R: confuz; numeros; variat; dezordonat; E: numerous,
confused; disorderly; restless or unstable mood; a confused state of mind; mixed up;
befuddled; F: multiple ;nombreux; de nombreux et divers, abondant, innombrable;
confus; emml, en dsordre; fen fen confusment; en foule; en grand nombre;
fen tcheng se disputer; G: zahlreich, verworren, vermischt, Vielfalt; 4.21;
Propozitia 6
4.06.
h/ h/hu/hu q gung
he2/he4/huo2/huo4/hu2 qi2 guang1
He Ch'i Kuang
Ho K'i Kouang
Harmoniser Sa/Leur Lumire
4.22: h/h hu/hu he ho R: armonie; uniune; coeren; impcare; panic;
[h] signifie doux, gentil, harmonieux, en bon termes ou en paix.
vedei: 2.42;
4.24: gung guang1 kuang kouang R: lumin (contien); vedere; luminos;
strlucire (nu ceva ascuns); aur; slav; vedere; lucios; neted; lefuit; nimic; nu mai
exist; dezbrcat; chel; gol; aspect; form politicoas de adresare, tu, singur, numai;
departe, E: light (consciousness; awareness); glory, ray; bright; brightness, lustre,
glory, honour, scenery, smooth, glossy, polished, bare, naked, used up, solely, only,
merely, alone; F: lumire; rayon de lumire, luminosit; lustre; gloire; honneur; clat,
poli; lisse; brillant; splendeur, uniquement, puiser; nu; suffire [complment de
rsultat: vide]; G: Licht (Bewusstsein); leuchten, hell, Schein, Glanz, glnzen, blank,
glatt, Anblick, Aussicht, Ruhm, Herrlichkeit, hfliche Anrede, Sie, kahl, nackt, allein,
nur, weg, nichts mehr da; 4.24; 56.23;
Propozitia 7
4.07. []
tng q chn
tong2/tong4 qi2 chen2
T'ung Ch'i Ch'en
T'ong K'i Tch'en
Ensemble - Son/leur Poussire
4.25: tng tng tong2 t'ung tong R: acelasi; la fel; identic; a njuga; [tng]
signifie similaire, semblable, ensemble ou en commun ; vedei: 1.43;
4.27: [] chn chen2 ch'en tch'en R: praf; murdrie; a pta, defecte; lumea;
pamant; lumesc, pmntesc; senzualitate; viciu; ceea ce este infinitezimal; jos, in
capitolul 4 si 56 avem: tng q chn unifica firele lor de praf; E: dust; dirt,
ashes, cinders; world; mundane; this human world, sensuality, vice; F: poussire;
salet, monde; terre ou ce monde; fameuse structure en chane de Fngli
Wechnzng /Fry Mijinz (Le Grenier des poussires subtiles; courant de pense
appel xuanxue (tude du mystre); tng q chn: il unifie leurs poussires;
G: Staub, Schmutz, Welt, Sinnlichkeit, Gewhnliches, Laster, ein
Zehntausendmillionstel; apare in capitolele: 4.27; 56.26;
Propozitia 8
4.08. ,
zhn x
zhan4 xi1
Chan Hsi
Tchan Hi
Ascuns, ah
Hidden, oh,
Verborgen, ach,
Placide/Profonde - [part.] 4.28: zhn zhan4 chan tchan R: adanc; profund; a scufunda n ap, a uda, a
muia;ud;a satura (un lichid); a absorbi, a suge; a fi cufundat (ntr-un lichid); a se
infiltra, a ptrunde; (fam) a suge; transparent;limpede;clar; linitit, senin; calm, E:
profound, deep; F: azur; profond, pais, tranquille, placide, pur, clair comme du
cristal; tchan abrviation pour la rivire Xiangjiang dans la province du Hunan;
tchan lan azur; king tchan exquis; consomm; parfait; excellent; G:
eintauchen, taufrisch, klar, tief, ruhig, Familienname;
4.29: x xi1 hsi hi R: indic o pauz; particul final; interjectie de admiratie;
vedei: 4.10;
Propozitia 9
4.09.
s/sh hu cn
si4/shi4 huo4 cun2
Ssu Huo Ts'un
Sseu Houo Ts'ouen
s hu cn.
ca si (omni)prezent
yet otherwise present.
Apparatre/Similaire Peut-tre Exister
4.30: s si4 ssu sseu R: egal, similar, ca i; asemenea, descendent; a continua;
vedei: 4.11;
4.31: hu huo4 huo houo R: sau;fie;ori; poate; dac; ans, de pild,
probabil,unii/alii;vedei:4.6; [hu] signifie peut-tre ou probablement, Cf. 4-1
4.32: cn cun2 ts'un ts'ouen R: a exista; a supravietui; a dinui; a continua s
existe; a (se) propaga ( prin unde), a (se) rspndi, a feri, a apra; a pstra, a face
provizii de, a stoca; a tine; ru cn ru wng: uneori l tine, uneori l pierde
(41); a se rspndi; a se reproduce, a se nmulti, a dinui; a retine, a mentine; a pzi;
(omni)prezent; [ ] cn ch memorie; stocare; E: exist, live, be; survive;
remain, continuous; deposit, store, keep; ubiquitous; F: exister; vivre; survivre,
subsister; conserver; garder; dposer; accumuler, collectionner, mettre en rserve;
mettre en dpt; consigner; consigne; nourrir; avoir; excdent, stock; vrifier,
rserver, retenir, tre en stock, chrir ou abriter; G: durchgehend ; gegenwrtig;
allgegenwrtig; 4.32; apare in capitolele: 4; 6; 7; 41;
Propozitia 10
4.10. []
w b zh shi/shu zh z/zi
wu2 bu4zhi1 shei2/shui2 zhi1 zi3/zi
Wu PuChih Shei Chih Tzu
Wou Pou tche Chei Tche Tse
Je/nous - Pas - Savoir - Qui - [liaison] Graine/Enfant
4.33: w wu2 wu wou R: eu; noi; a pleca; [gura+5]; E: I, we; my, our; resist,
impede; F: je, moi, nous; mon, notre;rsister, gner; G: ich, widerstehen,
hindern 4.33;
4.34: b bu4 pu pou R: nu; non; fr; nici; negaie; prefix negativ: a-; ne-; non-;
vedei: 2.19;
4.35: zh zhi1 chih tche R: a cunoate; a percepe; a fi contient; vedei: 2.4;
4.36: [] shi shu shei2 shui2 shei shui chei chouei R: cine?; cineva. E:
who, nobody, anybody; shui chih: lit. who knows ;who would have thought ;
unexpectedly ;unpredictably; F: qui; quiconque; qui, quelquun ou nimporte qui;
chouei tche: qui sait; chei tchentao: Dieu sait ... ; Qui aurait pu imaginer ...?
G: wer?, welcher?, wer, einer; wird schei2 gesprochen;
4.38: z zi tzu tse/u R: fiu; copil; descendent; maestru; esen; smn; vedei:
z tzu tseu
F: [z]signifie le fils, lenfant, la personne, la graine ou luf. Cest galement un
prfixe utilis en Chine ancienne pour marquer le respect ou signifier "Matre". A
rapprocher donc du surnom du sage taoste Lao Zi , signifiant donc Vieux Matre
ou Vnrable Matre .
Propozitia 11
4.11.
xing d zh xin
xiang4 di4 zhi1 xian1
Hsiang Ti Chih Hsien
Hiang Ti Tche Hien
El pare s fie anterior Suveranului Cerului [ imaginii primordiale]
Semble - L'tre suprme - [liaison] Antrieurement
4.39: xing xiang4 hsiang hiang R: imagine; form; simbol, figur; pies;
prototip; model similar, a se asemna; de asemenea: instelat (referire la: Cer);
comparaie; wai xiang: aparen extern; w xng w xing: fr form
fr imagine; si xian: patru faze, care apar prin diviziunea celor doi poli si care
ulterior produc cele opt trigrame (vedei: b gu; pa kua); ; elefant; figur;
pies sau figur tiat n filde (contine ji chia kia); rece; instelat (referire la:
Cer; Zei; in capitolul 4: "tao este precursorul zeilor (maestrul celor dintai maestrii;
strmoul suveranilor celeti : xing d zh xin)"; "l'aeul des dieux"; );
imaginile xing sunt semnele wn prin care natura isi arata modelul; ti
xing; d xing "marea imagine", ceea ce nu poate fi reprezentat/ ipostaziat [in
capitolul 41: d xing w xng "marea imagine nu are form"; "La grande
image n'a pas de forme"], ci doar contactat nemijlocit[imaginaia rmne prizonier a
umbrelor, proieciilor (in skrt.: vrittis) i este inlaturat ca o form a exteriorului
interiorizat prin cuvinte]; in cap 35: "Cel ce detine Marea Imagine (a lui Tao este
identic cu Tao)[regimul de funcionare holografica care permite accesul la cunoasterea
direct este non-dualist, adic elimin separarea subiect-obiect; de aci identitatea cu
Tao; aa trebuie ineleas afirmaia lui Iisus: "Eu si Tatl meu una suntem" pe care o
intalnim in Veda si Upanishade (vedeti: Mahavakya: "Marile ziceri"); el are intuiia
fundamental (Marele simbol; Imaginea prototip; programul universului) i obine

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

8. BIBLIOGRAFIE / BIBLIOGRAPHY/ BIBLIOGRAPHIE /

BIBLIOGRAFIA
Lao Tzu Translations-A collection of all translations of the Lao-tzu (Lao Tseu)
Prescurtari pt. autorul fiecarei variante de traducere a textului lui Lao Tzu
Abreviations for the author of each translation variant of the text of Lao Tzu
Add & Lomb [Stephen Addiss and Stanley Lombardo, 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]
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]
Ames[ Roger T. Ames ,Title: Taodejing : making this life significant : a philosophical translation
Published: Beijing: Xueyuan chubanshe, 2004].
Ames& Hall [Roger Ames and David Hall Tao De Ching: A Philosophical Translation, Ballantine, 2003]
Ames&Young [Rhett Y. W. Young, Roger T. Ames, Title: Lao Zi( Lao Tzu; Lao Tseu) : 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 T King, Club franais du livre, 1963].
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]
Balfour [Balfour, Frederic Henry The Tao T Ching translated by Frederic Henry Balfour Shanghai and
London, 1884, Online document 2004]
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]
Bullen [David Bullen]
Bynner[Bynner, Witter, The Way of Life, According to Lau Tzu.New York: Putnam,1944, Perigee/Penguin,
1972]
Byrn [Tormod Kinnes 1997 Kinnes, Tormo[n]d [Byrn]: "Tao 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: Tao De Jing, Santa Fe, NM: Sun Pub. Co., 1991]
Carus [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 Tzus Tao
Teh King. La Salle, Ill.: Open Court Publications, 1913.].
Chalmers [John Chalmers, The Speculations on Metaphysics, Polity and Morality of the Old Philosopher
Lau Tsze, Published: London: Trubner, 1868]
Chan [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, Wingtsit, A Source Book in Chinese Philosophy., Princeton, N.J.: Princeton University Press, 1963]
Chang [Chang Chung-yuan, 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. :
couv. ill. ; 18 cm. (Stock plus, ISSN 0154-361X).Trad. de : "Creativity and taoism" - ISBN 2-234-01056-X]
Chen [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 clbre
texte taoste prsent sur 81 cartes ,178 pages ,Editeur : Le Courrier du Livre, 2004]
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]
ChengA [ Cheng, Anne, Histoire de la pense chinoise, 657 p., chap. II.7, Le Tao
du non-agir dans le Lao Tseu , p. 176 199., Paris, Le Seuil, 1997]
ChengF[Franois Cheng, Vide et plein: le langage pictural chinois, ditions du Seuil, Paris, 1979, 1991;
Francois Cheng, Vid si plin; Limbajul pictural chinezesc, Ed. Meridiane, Bucuresti, 1983; Franois 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]
ChengLin [Cheng Lin 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]
Clatfelder [Jim Clatfelder, The Tao Te Ching by Lao Tzu , Introduction to the Headless Tao]
Chilcott [Chilcott, Tim, Tao De Jing. Lao Tseu - TAO TE CHING Lao Tzu.,Chinese - English tclt.org.uk
2005, pdf, 2005,www.tclt.org.uk/Taode_jing_intro.htm, http://www.tclt.org.uk/Taode_jing.htm]
Chou [Chou-Wing Chohan& Bellenteen, Abe (Translators)Tao TE Ching: The Cornerstone of Chinese
Culture.Astrolog Publishing House, 2003, 128 p., www.sanmayce.com/,
http://home.pages.at/onkellotus/TTK/English_Chohan_TTK.html]
Chung [Tsai Chih Chung, Le message de Lao Tseu , La sagesse suprme , Traduction collective
,Collection Philo-Bd, Editeur Editions Jouvence , ISBN 2-914395-02-7, 105 pages, 2000]
Clatfelter [Headless version Jim Clatfelter, 2000, http://www.geocities.com/~jimclatfelter/jimztao.html]
Cleary [Cleary-Thomas Cleary,The Essential Tao: An Initiation into the Heart of Taoism through the
Authentic Tao Te Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas
Cleary. 1991. HarperSanFrancisco ISBN 0-06-250216-6 ;
Cleary, Thomas. Istruzioni nellefficacia e nella regola. In: Sesso e longevit. La pratica sessuale taoista
come via per il benessere fisico e mentale (Sex, Health, and Long Life, 1994). I Piccoli Libri, Armenia,
Milano 1996.Cleary, Thomas. Lessenza del Tao. Tao Te Ching e Chuang-tzu (The essential Tao: an
initiation into the heart of Taoism through the authentic Tao Te Ching and the inner teachings of
Chuang-tzu, 1991). Piccoli saggi, Oscar Mondadori, Milano, agosto 1994. Thomas Cleary, 1991]
Conche [Conche, Marcel ,Tao Te King, trad, et commentaire par Marcel Conche, Paris, Presses
Universitaires de France, 2003]
Condron [Daniel R. Condron, Title: The Tao Te Ching Interpreted and Explained;Published: Windyville,
MO: SOM Publishing, 2003]]
Correa [Correa, Nina, My Tao De Jing (The Path of Love and Happiness), translation and commentary,
Tao Is Open, 2005 (see also Your Tao Te Ching, 2004]
Cronk [George Cronk, 1999]
Crowley Aleister Crowley The Tao Teh King (Liber CLVII), A New Translation by Ko Yuen(Aleister
Crowley) The Equinox (Volume III, No. VIII.) 1923]
Da Liu [Da Liu The Tao and Chinese culture, New York : Schocken Books, 1979]
Dalton [Jerry O. Dalton, Title: Tao Te Ching: A New Approach, Published: New York, Avon, 1993]
Derek Bryce [Derek Bryce, Leon Wieger , Tao-Te-Ching The Classic Chinese Work in English Translation,
Lao-Tzu ,Wisdom of the Taoist Masters: The Works of Lao Zi( Lao Tzu; Lao Tseu) , Lie Zi (Lieh Tzu),
Tchouang Tseu(Zhuang zi; Chuang Tzu) rendered into English by Derek Bryce from the French of Leon
Wieger's Les Peres du System Taoiste (Cathasia, Les Belles Lettres, Paris),1984,1991, 1999 Liarech
Enterprises]
DerekLin [Derek Lin The Ancient Child http://truetao.org/ttc/ancient.htm,
www.truetao.org/theway/suffer.htm]
Dicus [Dicus, John, Tao Teh Ching. English interpolation, 2002, www.rivenrock.com/tao.htm]
Dieterich [Dieterich, Wulf, Lao Tseu Taodejing.English & German translations, each character linked to
a dictionary (GIF + sealscript characters). http://home.debitel.net/user/wulf.dieterich/index.html]
Donohue [Donohue, Estra Brian M.A., Poems of the Universe: Lao Tzu's Tao Te Ching, Lulu.com, 2005]
Duyvendak[Duyvendak, J.-J.-L., Tao T King, Le Livre de la Voie et de la Vertu, Paris, A.
Maisonneuve, 1953 1987; The Book of the Way and Its Virtue translated from the Chinese and
Annotated by Duyvendak, J.-J.-L., John Murray. London, 1954; Duyvendak, J. J. L. (a cura di). Tao t ching.
Il Libro della Via e della virt; gli Adelphi, Adelphi (c 1973), Milano, ottobre 1994],
Edwin [Edwin Sha, "Tao Te Ching" - Translation with some commentary by Dr. Edwin Sha from the
perspective of a Buddhist. July 14, 1996]
Eiichi [Eiichi Shimomiss, Lao Tzu: The Tao Te Ching / An English Translation, 1998]
Eichi Kimura
racle [Jean racle Lao-Tseu, Tao te King, Paris, Albin Michel, 1984].
Erkes [Eduard Erkes,Title: Ho-shang-kung's commentary on Lao-tse ,Published: Ascona, Switzerland:
Artibus Asiae, 1950]
Ettilio [Andreini, Attilio. Lao Tseu. Genesi del Taodejing. Biblioteca, Einaudi, Torino, agosto 2004]
Evola [Evola, Julius, Il libro della Via e della Virt, ed. Dott Gino Carabba Editore, Lanciano, 1923;
Carabba Editore, Lanciano, 1947;ed (anastatica) Edizioni Arktos, Carmagnola, 1982; Evola,
Julius, Lao Tze, Il libro del principio e della sua azione (Tao-T-Ching), Roma: Nuova
presentazione,Casa Editrice Ceschina, Milano,1959; Orizzonti dello spirito, Edizioni Mediterranee,
Roma,1972; Ristampe: 1987,1989,1992,1995; 1997; Julius Evola, Taoism: The Magic, the Mysticism, An
introduction to a 1959 Italian translation of the Tao-Te-Ching, translated, with an introduction, by Guido
Stucco; foreword by Jean Bernachot, Holmes Publishing Group; Edmonds(Washington)1993,1995;
Evola, Julius (pseud.). Le Taoisme, presentation de Jean Bernachot ; trad. de l'italien par Jean Bernachot
et Philippe Baillet; Ed. Pards, Puiseaux, 53p., 1989]
Fex [Aalar Fex, Tao Te King(Wang Bi), 2006 ]
Foucquet [Jean-Franois Foucquet (1665-1741)Second complete translation into Latin and French]
Fukunaga [Fukunaga Mitsuji]
Gauthier [Gauthier, Andre, Tao Te Ching. Chinese English. Images by Penny Downes (in: The Nomad
Web Site).
http://home.pages.at/onkellotus/TTK/English_Gauthier_TTK.html, www.archive.org/
www.nomad.mcmail.com/tao/docs/taote.htm]
Gia Fu Feng [Laotse,Tao te king,Translated by Gia Fu Feng]
Gia-Fu&Eng [Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New
York: Vintage, 1972]
Gib-Cheng [Gibbs Tam C., Cheng Man-ch'ing, Title: Lao-tzu, my words are very easy to understand :
lectures on the Tao Teh Ching (by Zhng Mnqng, Cheng Man-ch'ing; translated from the Chinese by
Tam C. Gibbs, Published: Richmond, CA: North Atlantic Books, c1981]
Giles [Giles, Lionel. The Sayings of Lao Tzu. London: John Murray, 1905, 1950].
Goddard- Dwight Goddard, Laotzu's Tao and Wu Wei translation Brentano's Publishers. New York, 1919]
Golden [Sen Golden & Marisa Presas , Lao Tseu : Taodejing El llibre del Tao i del de Traducci del
xins, introducci i comentaris de Golden, Sen i Presas, Marisa,Editor: Servei de Publicacions de la
Universitat Autnoma de Barcelona, Publicacions de l'Abadia de Montserrat, UAB/Publicacions de
lAbadia de Montserrat, Barcelona, 2000, Taodejing. El llibre del "Tao" i del "de". Barcelona: Edicions
Proa, 2006. (Trans. from chinese to catalan, preface and comments by Sen Golden & Marisa Presas).
Gong [Gong, Tienzen (Jeh-Tween) The Tao Te Ching by Lao Tzu Translated by Tienzen (Jeh-
Tween).International East-West University in Honolulu, Hawaii,

http://home.pages.at/onkellotus/TTK/English_Gong_TTK.html
www.terebess.hu/english/tao/gong.html, www.archive.org/ www.iewu.edu/Lao1.htm]
Gorn-Old [Old, Walter Gorn. The Simple Way, Laotze. London: Philip Wellby, 1904, 1905. Walter GornOld, Lao Tze: The Tao-Teh-King: A New Translation with Introduction and Commentary (Formerly
published under the title "The Book of the Simple Way" in 1904) , Published: London: Rider & Co., 1929]
Gu [ Vedeti: Zhengkun Gu ,Title: Lao Zi( Lao Tzu; Lao Tseu): The Book of Tao and Teh Published: Beijing:
Peking University Press, 1995]
Guenon[Gunon, Ren. Apercus sur l'esoterisme islamique et le taoisme / Rene Guenon ; avant-propos
de Roger Maridort. Paris, Gallimard, 1992 (53-Mayenne : Impr. Floch). - 157 p. : couv. ill. ; 19 cm. (Collection Tradition).ISBN 2-07-072749-1, Ren Gunon. Tao-te-king, ch. XI. - Cf. L'Omphalos, symbole
du Centre, juin 1926; Ren Gunon, Le Centre du Monde dans les doctrines Extrme-Orientales,
Regnabit - 6e anne N 12 Tome XII Mai 1927]
Guiraud [Daniel Guiraud, in I Ching / Tao Te Ching, Courrier du livre, 1987, ISBN 2702901972]
Hansen[Chad Hansen, A Taoist Theory of Chinese Thought, Oxford University Press, 2000]
Hatcher [Bradford Hatcher,Tao Te King(Wang Bi), 2005]
Headless version [see Clatfelder Jim]
Hardy [Hardy, Julia M., "Influential Western Interpretations of the Tao Te Ching," in Lao-Tzu and the Taote-ching, edited by Livia Kohn, and Michael Lafargue, State University of New York, 1998]
Haven [Haven Marc, Tao Te King. Lao Tseu. Le livre du Tao et de sa vertu, initialement une traduction par
un auteur anonyme, ditions Devy-Livres. Paris 1969 Lao Tseu - Tao Te King, le livre du Tao et de sa
vertu , suivi d'Aperus sur les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir,
Docteur Marc Heaven qui demanda, avant son dcs, son ami Daniel Nazir de terminer son oeuvre,
ditions Dervy-Livres, Paris, collection "Mystiques et Religions, 1988, 245 p Lao Tseu, Tao Te King,
trad. Marc Haven et Daniel Nazir, Editions Dervy 1996]
Heider [John Heider, 1985,]
Heidegger [Heidegger Martin, Paul Shih-yi Hsiao translation of eight chapters from the Tao Te
Ching,1946 ; see: "A Dialogue on Language (between a Japanese and an Inquirer)." in Heidegger, On
the Way to Language, P. D. Hertz, trans. (New York: Harper & Row, 1971). Hereafter OWL.]
Henricks 1[Henricks, Robert G. The Tao Te Ching by Lao Tzu (trad., annot. et intro.)]
Henricks 2[Henricks, Robert G., Title: Lao-Tzu: Te-Tao Ching: A New Translation Based On The Recently
Discovered Mawangdui Texts, Published: New York: Ballantine Books, 1989,]
Henricks 3[Henricks, Robert G.,Title: Lao Tzus Tao Te Ching: A Translation of the Startling New
Documents Found at Guodian
Published: New York: Columbia University Press, 2000]
Hin-Shun [Yan Hin(Khin)-shun Lao Tz - Tao De Tzn, a lui Ian Hin-un, Filosoful antic chinez Lao Tz i
invttura sa; Editura de stat pentru literatura stiintifica,1953, 165 pagini (traducere din lb.rusa)
Yan Hin Shun The Ancient Chinese Philosopher Lao Tse and His Teaching. Publ. Moscow-Leningrad, by
AN USSR, Moscow-Leningrad, 1950, -, . ,
- ; -, . . .. : ,
1950]
Hinton [Hinton, David, Tao Te Ching, Lao Tzu. Washington, DC: Counterpoint, 2000]
Ho [Ho, Lok Sang, The Living Tao:The Art and Way of Living,A Rich & Truthful Life, translation with
annotations ,Lingnan University,September 1, 2002 ]
Hoff [Benjamin Hoff, The Way to Life, At the Heart of the Tao Te Ching, 1981]
Hogan [ Ron Hogan(previously known as Jesse Garon), 2000]
Hond [Bram den Hond, Chinese (Mawang Dui)]
Houang [Houang, Franois et Pierre Leyris, Lao-Tzeu, La Voie et sa vertu, Tao-t-king, texte chinois
prsent et traduit par Franois Houang et Pierre Leyris, Collection " Points-Sagesses", n 16, Paris,
Editions du Seuil, 181 p.,1949, 1979]
Hsuing[Hsuing, Y.T. Lao Tze, Tao Te Ching. Chinese Culture. Vol. 18. Taiwan: China Academy, June,
1977]
Huang C. [Huang, Chichung, Tao Te Ching: A Literal Translation, JAIN PUB, 2003]
Huang T. [Huang, Tao, Laoism: The Complete Teachings Of Lao Zi( Lao Tzu; Lao Tseu) 312 pp,
Publisher:Brumby Holdings, 2001]
Hwang [Shi Fu Hwang, Tao Teh Chin: The Taoists' New Library Publisher: Taoism Pub Date Published:
1991 ]
Hu [Hu Tse-ling. Lao Tzu, Tao Teh Ching. Chengtu, Szechuan: Canadian Mission Press, 1936]
Hughes [Hughes, Ernest Richard , Tao Te Ching, Chinese Philosophy in Classical Times. London: J.M.
Dent, 1942, 1950; Hughes, E. R., Shikantaza, An Introduction to Zen, by Edited and Translated by E. R.
Hughes]
Inouye [Inouye, Shuten. Laotse, Tao Teh King. Tokoyo: Daitokaku, 1928]
Intoppa [Italian interpretation-interpolation by Francesco Intoppa, 2000]
Ivanhoe [Philip Ivanhoe The Taodejing of Lao Tseu, Seven Bridges Press, 2002]
Jeff [Jeff Rasmussen, Spirit of Tao Te Ching, Nisi Sunyatta, 2000]
JiyuRen [Ren Jiyu, He Guanghu, Gao Shining, Song LiTao and Xu Junyao, Title: A Taoist Classic The
Book of Lao Tseu . Published: Beijing: Foreign Languages Press, 1985, 1993. ISBN 7-119-01571-0]
Julien [Stanislas Julien, 1842 Julien, Stanislas, Lao Tseu, Tao-Te-King, Le Livre de la Voie et de la Vertu,
compos dans le vi. sicle avant l're chrtienne. Paris, Ed.Duprat, Paris, 1842;La traduction franaise
de Stanislas Julien s'appuie pour les passages difficiles sur le fameux commentaire de Heshang gong
(fin du II-e ap. J.-C.)].
Kaltenmark [Kaltenmark, Max, Lao Tseu et le taosme, Seuil, coll. Matres spirituels , 190 p.
Paris,1982]
Kim [Ha Poong Kim, Title: Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation
Published: Philadelphia, PA: Xlibris, 2003]
Khin-shun[vedeti/see: Hin-Shun];
Kimura [Yasuhiko Genku Kimura, Tky 1959]
Kitselman [A.L. Kitselman II. ,Title: Tao de jing (The way of peace) of Lao Tseu, 600 B.C. Published: Palo
Alto, CA: The School of Simplicity, c1936]
Kiyoashi [Kiyoshi Miki, Tetsuroo Watsuji, Tao Te Ching]
Kline [A. S. Kline,Lao Tzu, Tao Te Ching(The Book of the Way and its Virtue), 2003]
Kromal [Karl Kromal, 2002 Tao Te King(Wang Bi) ]
Kunesh [Tom Kunesh ]
Kwok [Man-Ho Kwok, Palmer, Ramsay, 1993]
LaFargue[LaFargue, Michael, The Tao of the Tao Te Ching: A Translation and Commentary. Albany: State
University of New York Press, Suny, 1992; LaFargue, Michael, Tao and Method. A Reasoned Approach to
the Tao TeChing. Albany: State University of New York Press,1994]
Lao [Lao Cen. The Way of the Tao: An Interpretation of the Writings of Lao Tzu. La Jolla, CA: Day Press,
1980]
Larose [English interpretation by Ray Larose, ~ 2000 http://www.Taozang.com/Taodejing.html]
Larre [Claude Larre, Franois Cheng, Tao de Jing : Le Livre de la voie et de la vertu, Lao Zi( Lao Tzu; Lao
Tseu), traduit par : et commentaire spirituel de Claude Larre, prface de : Franois Cheng, Descle De
Brouwer, Paris, Parution : 14-03-2002; Claude Larre Lao Tseu, Tao Te King. 1984, ISBN 2226021183
(Poche); Claude Larre and Elizabeth Richat de la Vale, Rooted in Spirit, The Heart of Chinese
Medicine.Translated by. Sarah Stang. (Barrytown: Station Hill Press, 1995) 190, 91; Claude Larre, Il libro
della Via e della Virt (Le livre de la Voie et de la Vertu, 1977). Di fronte e attraverso, Jaca Book,
Milano, maggio 1993. http://books.google.ro/books?
id=Q_dUmISd38YC&pg=PA192&dq=Claude+Larre&lr=&hl=en#v=onepage&q=Claude
%20Larre&f=false]
Lau [Lau, D.C., Lao Tzu: Tao Te King, Published: London, New York: Harmondsworth: Penguin Books,
1963; Tao Te Ching, Hong Kong: The Chinese University Press, 1968, 1982 (d. rvise; rev. of earlier
edition without Chinese text,); Allan, Sarah (Editor and Introduction), Lao Tzu : Tao Te Ching : Translation
of the Ma Wang Tui Manuscripts, translated by D. C. Lau, Alfred A. Knopf, 1994 Edition]
Lauer [Conradin Von Lauer]
Leary [Timothy Francis Leary Tao Te Ching, 1966, Poets Press]
Leebrick [John R. Leebrick Lao Tse, Tao Teh Ching ,Classic of the Way and Its Nature, 1980]
Legge[James Legge ,The Tao Teh King or, The Tao and its Characteristics by Lao-Tse; James, Legge. "The
Texts of Taoism", translation., London, 1881, 1891]
Le Guin [Le Guin, Ursula K. with the collaboration of J. P. Seaton, A Book about the Way and the Power
of the Way (Lao Tzu: Tao Te Ching translation), , A Book about the Way and the Power/Nature of the
Way, Published: Boston: Shambhala Publications, October, 1997, 1998 Le Guin, Ursula K., Shambhala,
1997]
Li David [David H. Li Tao de Jing: A New-Millennium Translation, Premier Publishing]
Lin P.J. [Lin, Paul J., A Translation of Lao Tzus Tao Te Ching and Wang Pis Commentary. Ann Arbor
Center for Chinese Studies,The University of Michigan, Ann Arbor 1977]
Lindauer[David Lindauer]
LiouKiaHwai [Liou Kia-hway, Lao-tseu: Tao T King. Traduit du chinois par Liou Kia-hway, preface
d'Etiemble, Editions Gallimard, Paris, 1967, 1969;
Philosophes taostes, tome 1 : Lao-Tseu, Tchouang-Tseu, Lie-Tseu Traduit du chinois par Benedykt
Grynpas et Liou Kia-Hway. dition de Benedykt Grynpas et de Liou Kia-Hway. Avant-propos, prface et
bibliographie par tiemble. Collection : Bibliothque de la Pliade (No 283), 896 pages, Paris,
Gallimard ,1980; Liou Kia-hway, Loeuvre complte de Tchouang-tseu. Paris : Gallimard, Connaissance
de lOrient , n 28, (1969) 1978 ]
Liu Shi [Liu Shicong (Yang Shu'an), Title: Lao Zi( Lao Tzu; Lao Tseu); Published: Beijing, China: Chinese
Literature Press, 1997].
Luca Dinu, Lao Zi Cartea Despre Dao Si Putere Cu Ilustrari Din Zhuang Zi, Editura Humanitas, 1993
Ludd [Ned Ludd, Tao Te Ching]
Lynn [Richard John Lynn, Title: The classic of the way and virtue : a new translation of the Tao-te ching
of Lao Tseu as interpreted by Wang Bi, Published: New York: Columbia University Press, c1999 ]
Mabry [John R. Mabry, PhD]
Mair [Victor H. Mair, Tao Te Ching : The Classic Books of Integrity and the Way. New York: Bantam, 1990.
]
Ma Kou [Ma Kou, Lao Tseu: Tao Te King Le livre de la voie et de la vertu. Traduit par Ma Kou. Albin
Michel, Paris, 1984]
Ma Lin [Ma, Lin (2006), Deciphering Heidegger's Connection with the Taodejing, Asian Philosophy. Vol
16, No. 3, pp. 149171]
Martin [William Martin, 1999]
Maurer [Maurer, Herrymon, Lao Tzu/Tao Teh Ching: The Way of the Ways ,Tzu, Lao; Translated with
Commentary By Herrymon Maurer ,Libraire: Ron Ramswick Books, Schocken Books, New York, New
York, USA., 1985]
MacHovec [Frank J. MacHovec, 1962]
Marshall [Bart Marshall, Lao Tsu Tao Te Ching, A New English Version, 2006]
Matgioi [Matgioi (Albert de Pouvourville), Le Tao de Laotseu, traduit du chinois par MATGIOI(Albert de
Pourvourvilles), Paris, Librairie de l'Art Indpendant,1894; La via taoista (La Voie rationelle). I libri del
Graal, Basaia, Roma, aprile 1985.]
McDonald [John H. McDonald, Tao Te Ching, by Lao-Tzu, complete online text, a translation for the
public domain, 1996]
McCarroll [Tolbert McCarroll, 1982]
Mears [Isabella Mears, Tao Te Ching, London: Theosophical Publishing House, 1916, 1922; Mears,
Isabella (1853-1936), Tao Te King, A Tentative Translation from the Chinese, 1916 translation, reset with
corrections and revisions by Dr. Mears London: Theosophical Publishing House, 1922, facsimile reprint
with introduction and notes by Isabella Mears and with an appended introduction by Paul Tice, available
from The Book Tree, 2003]
Medhurst [C. Spurgeon Medhurst, 1905]
Merel 1 [Peter Merel]
Merel 2 [Peter Merel]
Mirahorian [Mirahorian Dan, Florin Bratila, Tao Jian Wen, Cartea Caii si Virtutii, Intelepciunea Orientului
antic in opera lui Lao Tseu si rezonantele sale actuale, Colectia Camp Fundamental, Ed. Ioana, 1992,
224 pagini, vedeti aceasta traducere completa pe: http://www.scribd.com/essenza_divina ]
Mitchell [Stephen Mitchell, Title: Tao Te Ching: An Illustrated Journey, Published: 1988, London: Frances
Lincoln, 1999]
Moran [Moran, Patrick Edwin. Three Smaller Wisdom Books: Lao Zi( Lao Tzu; Lao Tseu)s Tao De Jing.
Lanham, NY: University Press of America, 1993.]
Moss [Moss Roberts, Chinese (MWD, Guodian), 2001]
Muller [Charles Muller,The Tao Te Ching by Lao Tzu; Translated during the summer of 1991, Revised,
July 1997; Yi-Ping Ong, "The World of Lao Tzu and the Tao Te Ching," Tao Te Ching, translation by Charles
Muller, with Introduction and notes by Yi-Ping Ong, pp. xiii-xxxi, Barnes and Noble Books, 2005]
Nakamura [Nakamura, Julia V., The Japanese tea ceremony; an interpretation for Occidentals, by Julia V
Nakamura; [with combined teachings from Taodejing and Zen Buddhism], Peter Pauper Press, 1965]
Ni [Ni Hua-Ching, Title: Complete works of Lao Tzu: Tao teh ching & Hua hu ching, Published: Malibu,
CA: Shrine of the Eternal Breath of Tao, 1979]
Nol [Franois Nol(1651-1729) - brought to France by Antoine Gaubil (1689-1759) First complete
translation of the Taode jing - into Latin]
Nyssen [Olivier Nyssen Lao Ts Tao-te-king]
Org [Org, Lee Sun Ching. Lee Sun Chen Org Lao Tzu: Tao Te Ching Translation Based on His Taoism.
Writers Cub Press, 1999. ]
Ould [Ould, Herman. The Way of Acceptance. London: A. Dakers, 1946.]
Old [Walter R. Old, The book of the path of virtue : or, A version of the Tao-Teh-King of Lao-Tze; with an
introduction & essay on the Tao as presented in the writings of Chuang-Tze / by Walter R. Old.
Tao de jing. English, Madras : Theosophical Society, 1894]
Parinetto [Luciano Parinetto Lao Tse. La Via in cammino (Taotching). Civilt antiche, La Vita Felice,
Milano, febbraio 1955. http://www.liberliber.it/biblioteca/l/lao_tzu/tao_te_ching/html/index.htm]
Pauthier [Pauthier, Jean Pierre Guillaume. Le Ta-t-King, ou le Livre rvr de la Raison suprme et de
la Vertu par Lao Tseu,Ed. Didot, Paris,1938 Traduit en franais et publi pour la premire fois en Europe
avec une version latine et le texte chinois en regard, accompagn du commentaire complet de Sie-Ho,
d'origine occidentale, et de notes tires de divers autres commentateurs chinois (Paris: Didot 1838);
Pauthier G., Lao-tseu, Tao-te-King ( Livre de la Raison Supreme et de la Vertu) traducere si comentariu
Pauthier G., in" Chefs-d'oeuvre litteraires de l'Inde, de la Perse, de lEgypte et de la Chine" tome
deuxieme :" Chi-King" p.399, Ed.Maisonnewe et C-ie, Paris, 1872].
Qixuan [Qixuan, Liu, Lao Tseu: The Way. A New Translation, The Mid-America Press, Inc., 2002, 38 p.]
Ram[Lao Tse/Lao Tze , "Tao Te King"- Cararea si virtutea, 82 paragrafe(I - LXXXII), Elie Dulcu, AninoasaGorj, Editura Ram,1932,(aceasta editie , cu 82 (in loc de 81) capitole, este prezentata in paralel cu
varianta care o plagiaza [4] Lao-Tze ,Tao Te King sau Cartea Cararii Supremului Adevar, de Gregorian
Bivolaru, reprezinta o copiere "imbunatatita si corectata" a editiei publicate in 1932, de Editura Ram,
Aninoasa-Gorj, intitulata: Lao Tse , TAO TE KING - Cararea si virtutea]
Red Pine [Pine, Red (Bill Porter) Lao-tzus Taoteching. San Francisco: Mercury House, 1996.]
Rmusat [Abel-Rmusat, M. "Memoire sur la vie et les opinions de Laou-Tseu",premire traduction
partielle du Tao-Te-King, Paris, 1823. Mmoires de lAcademie Royale des inscriptions et belles lettres,
vol. VII].
Rick [Rick Harbaugh, Chinese Characters: A Genealogy and Dictionary, 550 pages , Editeur :
Zhongwen.Com ,1998, ISBN-10: 0966075005 http://zhongwen.com/Tao.htm]
Roberts [Moss Roberts, Chinese (MWD, Guodian), 2001]
RobertsH [Roberts, Holly, Tao Te Ching: the Art and the Journey (Illustrated), Anjeli Press, 2005]
Robinet [ Robinet, Isabelle, Lao Tseu et le Tao, Paris, Bayard, 1996; Robinet, Isabelle, Les commentaires
du Tao t king jusqu'au Vile sicle,Paris : Collge de France : Institut des hautes tudes chinoises , 1977]
Rosenthal [Rosenthal, Stanley (Shi-tien Roshi), The Tao. Cardiff: The author, 1977; IX 1984,The Tao Te
Ching. An Introduction by Stan Rosenthal. [British School of Zen Taoism] IX 1984 , ReligiousWorlds
~ Revised (August) 2006]) http://www.stillness.com/tao/ttc_rosenthal.txt
Rubin [Rubin, Vera C., "Dark Matter in the Universe," [highly readable scientific paper with "DENNIS"
cartoon illustrated above, by the astronomer Dr. Vera Cooper Rubin, whose early theories (1974) on
dark matter were revolutionary with exquisite, unintended parallels to Tao Te Ching cosmology].
Proceedings of the American Philosophical Society, Vol 132 (1988), No 4, pp. 434-443.
Sakurazawa Yukikazu (George Ohsawa)]
Schmidt [Schmidt, Karl Otto. Tao-Teh-Ching: Lao Tzus Book of Life. (tr. fr. German by Leone Muller).
Lakemont, GA: CSA Press, 1975]
Seddon [Keith H. Seddon, Lao Tzu Tao Te Ching. A New Version, with Introduction, Notes, Glossary and
Index]
Sheets & Tovey [Alan Sheets & Barbara Tovey, "The Way of the Action of the Soul", Tao Te King
Chinese - English by Alan Sheets & Barbara Tovey, 2002]
Sorrell [Sorrell, Roderic & Amy Max Sorrell, Tao Te Ching made easy. Observations on the Tao. The Art
of Peace. Translation and Commentary by Roderic Sorrell+ Amy Max Sorrell. New Mexico: Truth or
Consequences, 2003]
Star [Star, Jonathan, Tao Te Ching: The Definitive Edition. New York: Putnam, Jeremy P.Tarcher, Penguin,
2001]
Sumitomo [Sumitomo, O., Das Tao Te King von Lao Tse German interpretation by O. Sumitomo, 1945]
Suzuki [D.T. Suzuki & Paul Carus , Lao-tze's Tao Teh King, Chinese and EnglishTranslation, 1913
Suzuki D.T. and Paul Carus, The Canon of Reason and Virtue (Lao-tze's Tao Teh King) Chinese and
English; A translation of Tao te Ching by two prominent 20th century Buddhists. Includes the complete
Chinese text of the Tao te Ching as embedded graphics]
Su Yan, Lao Zi Dao De Jing Cartea despre Dao si Virtute, Editura Herald, Bucuresti, 2009
Ta-Kao [Ch'u Ta-Kao, Lao Tzu, Tao Te Ching: Translated From the Chinese Ch'u Ta-Kao, Foreword by Dr.
Lionel Giles. 95pp, Fifth impression of original issued by the Buddhist Society in 1937, translation., New
York, Samuel Weiser, 1973].
Tan [Han Hiong Tan, The wisdom of Lao Zi( Lao Tzu; Lao Tseu): a new translation of Tao De jing(The
Power of Tao) by Han Hiong Tan,Publisher: Aspley, Qld. : H. H. Tan (Medical), 2003.]
Taplow [Alan B. Taplow, Lao Tzu Talks to Be, An interpretation of the Tao Te Ching,First published in
1982 - ISBN 0-941758-01-X 1997]
Terence [Terence James Stannus Gray (Wei Wu Wei) Open Secret , Hong Kong University Press,The
Oxford University Press, Amen House, London, E.C.4, And 417 Fifth Avenue, New York 16, Are The
Exclusive Agents For All Countries Except Asia East Of Burma, First printing, April 1965, 1000 copies,
T. J. Gray 1965,Printed in Hong Kong by CATHAY PRESS 31 Wong Chuk Hang Road, Aberdeen
Tran Cong [Tien Cong Tran, Phenomenological Interpretation of Lao Tzu's Tao Te Chingby Tien Cong
Tran, Published Authorhouse
2001, 2002]
Trottier[John Louis Albert Trottier, The Way of the Universe: Tao Teh Ching,The Classic Words of Tao &
Virtue,The Laws of the Universe and Power, 1994]
Ts'ao [Ts'ao Tao-Chung (Cao Taochong, , Taoist nun, fl. 1119-1125), Lao Tzu Chu, (Commentary on
the Tao Te Ching), 21 citations, published in Lao Tzu's Tao Te Ching, translated by Red Pine, Mercury
House, 1996 (see chapters: 1, 7, 14, 15, 20, 25, 26, 32, 33, 34, 48, 54, 56, 61, 63, 70, 71, 72, 78, 80 &
81)]
Unknown [Translator: unknown; Title: A Taoist classic, the book of Lao Zi( Lao Tzu; Lao Tseu), Published:
Beijing: Foreign Languages Press, 1993]
Vladimir [Vladimir Antonov, Lao Tse, Tao Te Ching,Translated from Russian by Mikhail Nikolenko,
Published in 2007 by New Atlanteans 1249 Birchview Rd Lakefield, Ontario K0L 2H0, Canada ]
Wagner [Wagner, Rudolf G. Title: A Chinese reading of the Taodejing: Wang Bi's commentary on the
Lao Tseu with critical text and translation, Published: Albany: State University of New York Press, c2003]
Waley [Arthur Wailey, Title: Tao Te Ching, Published: 1934,Hertfordshire: Wordsworth Editions, 1997,
http://afpc.asso.fr/wengu/wg/wengu.php?l=Taodejing]
Walker [Walker, Brian Browne, 1996; Tao Te Ching (The Tao Te Ching of Lao Tzu, 1995). Piccola
Biblioteca Oscar, Mondadori, Milano, giugno 1998]
Wang [Wang, Robin R., "Zhou Dunyi's Diagram of the Supreme Ultimate Explained (Taijitu shuo): A
Construction of the Confucian Metaphysics" [with commentary on Taodejing, Chapters 16, 28, 37, 40,
42], Journal of the History of Ideas, Vol. 66 (2005) No. 3, pp. 307-323]
Watters [Watters, Thomas , Lao-Tzu, a study in Chinese philosophy, Published: Hongkong, 1870]
Watts [Watts Alan, Al Chung-liang Huang, Tao: The Watercourse Way(Tao: Calea ca o curgere a
apei), Pantheon, New York, 1975; in traducerea lui Dinu Luca: Tao, Calea ca o curgere de apa,
Humanitas, 1995]
Wawrytko [Wawrytko, Sandra A., "The Viability (Tao) and Virtuosity (De) of Taoist Ecology: Reversion
(Fu) as Renewal," Journal of Chinese Philosophy, Volume 32 (March, 2005), #1, pp. 89-103. (JCP)]
Wei [Henry Wei, The Guiding Light of Lao Tzu: a new translation and commentary on the Tao Teh Ching,
A QUEST BOOK, Edition: Mild Wear , Publisher: Theosophical Publishing House, 234 pages ,Date
published: 1982]
Welch [Jerry C. Welch(Khiron), Thou Dei Jinn translated by Khiron (Jerry C. Welch), the Kuei-Shen Hsien
1998.,Published on electronic media in the United States of America. Written and Illustrated by Khiron
(Jerry C. Welch) the Kuei-Shen Hsien. Calligraphy by Walter E. Harris III. Digitally Mastered by Erik
Stackhouse.,1998 Chinese (Mawang Dui); ]
Wieger [Wieger, Lon S.J., Lao-tzeu, Tao-tei-king, traducere si interpretare in " Les Pres du systme
taoste, Sienhsien, 1913. Lon Wieger, Les Pres Du Systme Taoste, I Lao-Tzeu, II Lie Tzeu,III TchoangTzeu, Les Humanits Dextrme-Orient,Srie Culturelle Des Hautes tudes De Tien-Tsin, Socit
ddition Les Belles Lettres, 95 Boulevard Raspail, Paris, Cathasia,1913, 1950, 1975. /Leon WiegerWisdom of the Taoist Masters: The Works of Lao Zi( Lao Tzu; Lao Tseu) , Lie Zi (Lieh Tzu), Tchouang
Tseu(Zhuang zi)(Chuang Tzu); Tao Te Ching. Lopera di Lao-tzu. In: I Padri del Taoismo (Les Pres du
Systme Taoste). Grandi Pensatori dOriente e dOccidente. Le Tradizioni, Luni, Milano, febbraio
1994.]
Wilhelm [Wilhelm Richard, Tao Te King, trad., Ed. de Medicis, 1984; Wilhelm, Richard, Tao Te Ching,
trans. H.G. Ostwald. London: Arkana/Routledge & Kegan Paul, 1985.]
Wing [R.L. Wing, The Tao of Power, Lao Tzu's Classic Guide to Leadership, Influence and Excellence, A
New Translation of Tao Te Ching from Chinese into English by R.L. Wing,Publisher: Broadway, dition
Doubleway, 192 pages ,1986]
Wong [Eva Wong, Li Ying-Chang, Lao-Tzu's Treatise on the Response of the Tao: A Contemporary
Translation of the Most Popular Taoist Book in China by Eva Wong, Religion - 102 pages Sean (INT)
Dennison - Jul 2003, Wong, Eva, The Taode Jing in Practice, in Teaching the Taode Jing, ed. by Gary D.
DeAngelis, Oxford University Press, 2008]
Wrigley [Wrigley, Ted, English interpretation by Ted, Wrigley,
http://www.geocities.com/Athens/Bridge/7687/taote.html,
http://home.pages.at/onkellotus/TTK/English_Wrigley_TTK.html,
www.terebess.hu/english/tao/wrigley.html, www.geocities.com/Athens/Bridge/7687/taote.html]
Wu John [ Wu, John C.H, Tao The Ching,1939; New York: St. Johns University Press, 1961]
Wu Yi [Wu Yi, The Book of Lao Tzu (Tao Te Ching). San Francisco: Great Learning Publishing Company,
1989.]
Xiao [Xiao Min Feng Lao Tseu, La Voie du Tao, ditions Alternatives, ISBN : 2 86227 243 4,Paris, 2000]
Yang [Xiaolin Yang,Lao Zi( Lao Tzu; Lao Tseu) A Modern Chinese And English Translation, Six Star
Publishing, 2002]
Yen [Yen Ling-feng. A Reconstructed Lao Tzu. (tr. fr. Chinese by Chu Ping-yi). Taipei: Cheng Wen Pub.,
1976]
Yu-lan Feng [Yu-lan Fung A History of Chinese Philosophy, Vol. 1: The Period of the Philosophers (from
the Beginnings to Circa 100 B. C.),by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University
Press,492 pp,1952, 1983; Fong Yeou-Lan; Prcis d'histoire de la philosophie chinoise : D'aprs le texte
anglais dit par Derk Bodde;Traduction de Guillaume Dunstheimer; Prface de Paul Demiville , 367 p.
ditions PAYOT - Paris. l dition : 1952, Paris, d. Le Mail, 1992; Fung, Yu-lan, 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]
Zhang [Thomas Z. Zhang, Jackie X. Zhang, Tao Te Jing in Plain English,104pp, Publisher: Authorhouse,
2004]
Zhengkun [Gu Zhengkun, Lao Zi( Lao Tzu; Lao Tseu): the Book of Tao and Teh, Peking University Press,
Pages: 320, Publication Date: 1995]
Zi-chang [Tang, Zi-chang, Wisdom of Tao, Published: San Rafael, CA.: T. C. Press, 1969 ]
Situri dedicate taoismului / Other translations of the Tao te Ching online

http://mysticwicks.com/archive/index.php/t-195145.html
Tao Te King Versions (http://home.pages.at/onkellotus/
http: //www.tao-te-king.org
http: //home.pages.at/onkellotus/TTK/Chinese_Uni-WB_TTK.html
http://www.edepot.com/taocp.html
http://home.pages.at/onkellotus/TTK/_IndexTTK.html
Dictionar buddhist
http: //www.orientaloutpost.com/dictionary.php
Outil : Convertir un texte chinois en pinyin
http: //www.ramou.net/iphp/romaniser.php
Dictionnaire chinois EFEO Pinyin Wade-Giles
http: //www.chine-informations.com/chinois/dictionnaire/index.php
Peter A. Merel. Tao De Ching - Lao Tze
http: //www.chinapage.com/gnl.html
http: //www.nlc.gov.cn/zxfw/jiangzuozhanlan/zhanlan/daodejing/html/01.htm
http: //home.pages.at/onkellotus/TTK/_IndexTTK.html
Tao Te Ching By Lao Tzu, Laozi, Stephen Addiss, Stanley Lombardo
http://books.google.com/books?
id=hXoEv5WpqukC&printsec=frontcover&dq=Tao+Te+Ching+By+Lao+Tzu,+Laozi,
+Stephen+Addiss,+Stanley+Lombardo
Translated Chinese Texts
http: //www.a01creative.com/work_details.php?writing=dao-de-jing-way-of-virtueclassic&category=chinese-texts
"The Tao Teh King" or "The Tao and Its Characteristics", translated by James Legge,
1891. (Source: Project Gutenberg)
"The Canon of Reason and Virtue", translated by D. T. Suzuki and Paul Carus, 1913.
(Source: Internet Sacred Text Archive)
"Laotzu's Tao and Wu Wei" translated by Dwight Goddard and Henri Borel, 1919.
(Source: Internet Sacred Text Archive)
http: //www.yellowbridge.com/onlinelit/daodejing.php
http: //www.duhtao.com/translations.html
http: //www.tao-te-king.org
http: //translate.google.com/
http: //ctext.org/dictionary.pl?if=en&id=98330
http: //ctext.org/dictionary.pl?if=en&id=11595
http: //de.thefreedictionary.com/aussch%c3%bctten
http: //www.wordhippo.com/what-is/the-meaning-of/german-word-ebenfalls.html
http: //www.babylon.com/affiliates/landing/index.php?id=12315
http: //www.zdic.net/zd/zi/ZdicE8ZdicB0ZdicB7.htm
http: //www.mdbg.net/chindict/chindict.php?wdrst=0&popup=1&wdqchid=%E8%BE%9F
%E8%B0%B7
http: //cailab.net/cgi-bin/wordlook.pl?searchtype=chinese&word=traditional
http: //dict.youdao.com/w/%E7%9C%9F%E4%BA%BA/
http: //www.ramou.net/ texte chineze adnotate
Outil : Convertir un texte chinois en pinyin
http: //www.ramou.net/iphp/romaniser.php
texte adnotate http: //www.ramou.net/zhCadreActualite.htm
dictionare http: //www.ramou.net/di/diTable.htm
Zhuang Zi | Ch 01
- Chapitre 1 - Libre Errance
http: //cjk.elikozoe.net/index.php?id=zhuangzi-01
http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etc
http: //inedia.info/zhongwen/
http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm
Zhuang Zi | Ch 01
- Chapitre 1 - Libre Errance
http: //cjk.elikozoe.net/index.php?id=zhuangzi-01
http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etc
http: //inedia.info/zhongwen/
http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm
http://sensdutao.over-blog.com/categorie-12218716.html
http://sensdutao.over-blog.com/35-index.html
http://earlywomenmasters.net/tao/ch_06.html
Le Vide Mdian par Franois CHENG
Le livre du vide mdian. Albin Michel
http://afdt.chez-alice.fr/TCClecturesdecembre05.htm#haut
Vacuit et Lcher Prise / Le Chi dans les autres cultures
par Jean Nol Ortega

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

reintoarcere periodica pe pilot automat in baza- realitatea sursa);
Sistemul de reconectare al fiintelor umane realizate este cuplarea permanenta la
realitatea sursa - trecerea la regimul de functionare divin , direct, non-dualist ...
Reconectarea Reconnection Reconnexion []
8. Traducerea capitolului 8 din Tao Te Ching (Dao De Jing) al lui Lao Tzu ( Lao
Zi )
Ce putem invata de la apa ?
http://www.scribd.com/doc/83493048
10. Traducerea capitolului 10 din Tao Te Ching (Dao De Jing) al lui Lao Tzu
( Lao Zi )
Imbratisarea lui Unu / Embracing the One bo yi pao i
Traducere si Comentariu al Capitolului 10 al lui Laozi/Lao Tzu din Daodejing/Tao Te
Ching
40. Lao Tzu 40 - Reintoarcerea Returning Feedback Ciclul
Rentoarcerea [ciclul, feedback-ul ] este caracteristica micrii lui Tao
Returning [cycle, feedback] is the characteristic of the movement of the Tao
Retournement [cycle, raction inverse] est la caractristique du mouvement du Tao
Trezirea, eliberarea se realizeaza prin reintoarcere la sursa realitatii
47. Traducerea capitolului 47 din Tao Te Ching (Dao De Jing) al lui Lao Tzu
( Lao Zi)
Universul holografic; Cerul -un loc inlauntrul tau-Universul Holografic
Imparatia lui Dumnezeu este inlauntrul vostru William Blake scria: "sa vezi universul
intr-un graunte de nisip si raiul intr-o floare salbatica". (To see a World in a Grain of
Sand and a Heaven in a Wild Flower; Voir un Monde dans un grain de sable, et un ciel
dans une fleur sauvage).
ANEXE
Anexa 1 :
Chapitre 4 Daode Jing: le Principe
http://sensdutao.over-blog.com/categorie-11952495.html
Un retour sur le Tao au travers dun descriptif de ses manifestations, seule manire
objective den parler. Quant son essence, cela reste et semble devoir rester un
mystre !
1
Le Tao dissmine sans jamais se remplir
http://sensdutao.over-blog.com/article-4-1-le-tao-dissemine-sans-jamais-se-remplir75362152.html
2
Insondable anctre de toutes choses !
http://sensdutao.over-blog.com/article-4-2-insondable-ancetre-de-toutes-choses75561879.html
3
Il arrondit les angles,
http://sensdutao.over-blog.com/article-4-3-il-arrondit-les-angles-75835841.html
4
Dissipe la confusion,
http://sensdutao.over-blog.com/article-4-4-dissipe-la-confusion-76049200.html
5
Harmonise la lumire,
http://sensdutao.over-blog.com/article-4-5-harmonise-la-lumiere-76266984.html
6
Unifie la poussire.
http://sensdutao.over-blog.com/article-4-6-unifie-la-poussiere-76653460.html
7
Pure prsence !
http://sensdutao.over-blog.com/article-4-7-pure-presence-76872642.html
8
Je ne sais do il vient.
9
Il semble antrieur ltre suprme
http://sensdutao.over-blog.com/article-4-8-je-ne-sais-d-ou-il-vient-77247931.html
Apasati pe fraza in lb. chineza ca sa ajungeti direct la explicatiile acelei fraza / Cliquer
sur le numro de phrase vous transportera directement aux explications de la phrase
en question.
Commentaires :
Un paragraphe trs profond (, ), lexemple du Tao, o rien ne semble assur,
do laccumulation de (peut-tre, probablement), de (apparatre, sembler tre)
ou encore
(sembler, paratre). Ajoutons-y des mots aux multiples sens et lon comprend que
Lao Zi ne fasse que conjecturer de la nature du Tao et finisse par concder (je
ne sais pas). Nous aurions pourtant aim que lauteur clarifie ce qui est confus (
) ou unifie ce qui est poussire ( ). Mais comment pourrait-il en tre
autrement puisque , (1-1) ?
Je ne sais quune chose du Tao, cest que je nen sais rien
Le paragraphe ouvre nanmoins sur du concret avec une sorte de soupe cosmique
do bouillonne et jaillit () toute chose ( ) sans jamais pouvoir tre rempli ().
Comment en effet remplir ce qui est sans fond et sans limite ?
Au dbut du Monde tait une soupe cosmique illimite, compacte et immobile.
dclarait aussi Anaxagore de Clazomnes (500-428 av. J.-C.)
Nous retrouvons ensuite le vieux dbat (Cf. Chap 2) quant la traduction de :
toutes choses ou dix mille tres. Du ct de la cosmologie ( toutes choses ), lide
gnrale reste lharmonie dun univers qui ne doit pas tre ni trop pointu ou anguleux
() ni trop confus (), ni trop lumineux () ni trop poussireux (). Pour ce faire, le
Tao attnue ou matrise (), clarifie ou apaise (), harmonise () et unifie (). Il fait
en sorte que lunivers opre dans un juste milieu.
Car il y a deux cts opposs en toutes choses, et si lun des cts lemporte, ce ne
peut tre indfiniment : lautre ct, son tour, lemportera. Rien, donc, ne peut se
maintenir gal lui-mme rien si ce nest la Voie prcise Marcel Conche.(
Heraclit - ceea ce nu apune niciodata este logos- programul care guverneaza
tot ceea ce curge permanent )
Ct conseils du Sage destination des hommes ( dix mille tres ), dans la
continuit du Chap 3, la perception du Tao mousse () ou canalise lesprit
combatif (), disperse ou clarifie () la confusion () des esprits, relativise ou
harmonise () la gloire ou les honneurs () et sassimile () aux dfauts ().
Le Souverain () voqu dans la dernire phrase na rien de politique mais est
plutt une rfrence une figure mythologique chinoise que lon retrouve dans les
classiques. Apparemment () antrieur () cet tre Surprme, lorigine du Tao
demeure mystrieuse, (1-8), (1-9), prsence ( ) profonde et
tranquille ( ) !
Galile sest retrouv devant lInquisition pour avoir os reprendre les ides
coperniciennes dun univers non centr sur la Terre.
Que serait-il advenu dun Lao Zi suggrant la prminence du Tao ? Son je ne sais
pas ou son il semble que viserait-il ne pas froisser trop de susceptibilits ? A
cause de labstraction du sujet, et peut tre aussi par prudence, ses conclusions
choquant les anciennes traditions chinoises, Lao-tzeu [] ne se prononce pas sur
lorigine du Principe, mais le fait antrieur au Souverain des Annales et des Odes []
[ce qui] quivaut donc pratiquement sa ngation prcise Lon Wieger.
Une chose est sre : prendre comme Principe un Tao indfinissable et comme rgle un
je ne sais pas rduit le risque de dogmatisme et dantagonismes. Un tel Principe,
ouvert et flexible, est une invitation la communion spirituelle, loin des clivages et
querelles de chapelles.
1
4-1. Le Tao dissmine sans jamais se remplir
http://sensdutao.over-blog.com/article-4-1-le-tao-dissemine-sans-jamais-se-remplir75362152.html
Pourquoi le Tao nest pas vide. Pourquoi il suse surtout lorsquon ne sen
sert pas.
.
do chng r yng zh hu b yng
Dao - Projeter - [conj.] - Utiliser - [liaison] Peut-tre - Pas tre rempli.
Traduction 1 :
Le Dao est vide, est un vide, est comme un bol vide, est comme un vase, que lusage
ne remplit pas, que nul usage ne comble, qui, en dpit de son emploi ne se remplit
jamais, qui parat inpuisable lusage.
Le Principe foisonne et produit, mais sans se remplir. (Lon Wieger)
Le Tao est tel un puits: sans cesse utilis mais jamais tari. (Stephen
Mitchell)
La Voie jaillit et lon y puise durablement, sans excs (Catherine
Despeux)
Le Tao est une puissance cratrice illimite, le processus infiniment jaillissant de
lautocration (Anne Cheng, p.339), lternel jaillissement des choses
(Matre Eckhart, p.101).
Lunivers, en constante expansion, ne peut se remplir. Selon Catherine Despeux, si
lon retient une autre leon qui remplace le caractre jaillir , chong, par celui de
vide mdian [ capitolul 5 in conexiuni ], zhong, on peut considrer que, si la voie
jaillit, cest parce quil y a ce vide constant qui permet le renouvellement et qui incite
au devenir des choses. (p.74).
Traduction 2 :
La Voie est modre et s'utilise longtemps, sans excs. (Catherine Despeux)
Cest ici le caractre [zhong] qui est utilis : La Voie prise la modration et
lharmonie []
Il ne faut pas user lexcs de la volont et de lintention, afin de ne pas aller
lencontre des avertissements de la Voie. (Despeux, p.172)
trounoir3 nb[ pune imaginea unei gauri negre, dar nu intelege nimc]
Contre-sens ?
Limage du rcipient statique ou du Tao vide apparat comme un contre-sens et il sera
difficile dexpliquer par la suite comment le vide produit toute chose. Conradin Von
Lauer va jusqu dire que Le Tao est le vide . Il est en fait moins question de vide
que de profondeur ou despace illimit, de puits sans fond selon la traduction de

Stephen Mitchell. Cette dernire version, tout comme les autres, lexception notable
de celle du Pre Lon Wieger[1], rend toutefois mal compte du dynamisme cratif du
Dao et de la dissmination de sa cration dans lunivers. Ainsi, il sagit moins dune
source qui se renouvellerait indfiniment au fond dun puits que de limpossibilit
remplir ce qui na pas de fond ou de limites ce qui expulse sa production et est un
important lieu de cration mais aussi de passage. Marcel Conche fait juste titre
le parallle avec le tonneau des Danades ( pedeapsa de a umple o
conducta sau un butoi gaurit) mais reste sur lide du vide. Enfin, il est bien
vident que le Tao gnre son flux indpendamment dune volont extrieure ou dun
usage ou besoin "personnel".
Le Tao dissmine sans jamais se remplir
Le Tao bouillonne, projette de la matire, de lnergie sans que cette matire cre ne
puisse jamais le remplir, le combler ; sans que cet usage, cette fonction ne puisse
jamais spuiser.
Le Tao est comme une sorte de trou noir invers ( polul masculin al
vortexului ) qui, au lieu dattirer lui la matire, la projette indfiniment dans
lunivers dont il est lui-mme lorigine, qui est en continuelle expansion et qui se
confond avec lui. Sans fond et sans limites, il ne peut videmment tre plein. Ce qui
domine profondeur infini, coulement infini est la pense de linfini prcise
Marcel Conche. [ a ramas prizonier in minte]
Rflexions :
1. A linstar du Tao, ne pas se remplir de ses propres productions ou crations
intellectuelles, ne pas prendre la grosse tte ou laisser ses chevilles trop enfler, Cf. 214.
2. Dissminer, multiplier les bienfaits mais sans rien attendre en retour ! On nest
jamais trop plein de gnrosit ou damour et cette fonction se renforce et nous
renforce lusage. Nos qualits manent du plus profond de notre tre. Notre
humanit ne suse que si on ne sen sert pas.
3. Nous sommes galement sans fond dans notre capacit produire des ides,
innover, rflchir, nous amliorer. De quelque ct que lme aille sur le chemin
de connaissance, vers le dedans ou le dehors, le haut ou le bas, elle ne rencontre pas
de limite sa capacit de faire la lumire. (Marcel Conche, Hraclite, p.360)
4. Tout comme la dmocratie ou la libert de la presse, le Tao ne suserait-il que
lorsquon ne sen sert pas, lorsquon oublie sa prsence ? [ sabia nefolosita ruginestefunctia creaza organul]
2
4-2. Insondable anctre de toutes choses !
http://sensdutao.over-blog.com/article-4-2-insondable-ancetre-de-toutes-choses75561879.html
Pourquoi tout procde du Tao. Pourquoi nos racines plongent dans linconnu.
,
yun x, s wn w zh zng
Profond - [part.] Apparatre/Similaire - Dix mille - tres - [liaison] Anctre
Traductions :
Ce Tourbillon Profond, ce sans-fond, ce gouffre insondable, cette source dabme,
semble tre l'anctre des dix mille tres, le patriarche de tous les tres, lorigine,
la racine de toutes les choses du monde.
Quel abme ! Il apparat comme lanctre des dix mille tres. (Docteur Marc
Haven et Daniel Nazir)
Dans la continuit de 4-1, le Tao apparat comme le crateur de tous les tres, de
toutes les choses qui remplissent lunivers. Il nest donc pas vide ! Limage du
vaisseau [au sens ancien de vase ] a ici sa limite concde Marcel Conche, qui
contredit nanmoins la caracttistique gnitrice de la Voie en crivant il semble
quen tant que vide, elle appelle les tres la remplir . Similarit avec 1-4
( propozitia din capitolul 1- Existenta este mama celor zece mii de lucruri)
mais nous allons plus profondment dans lantriorit : aprs la mre (de toutes
choses), je demande lanctre !
commencement_nb.jpg
-Insondable anctre de toutes choses !
Le Tao est insondable parce quil na pas de fond.
Rflexions :
1. Notre arbre gnalogique puise ses racines dans linconnu. Qui peut dire, au-del
de quelques gnrations, de qui nous sommes rellement les descendants ?
2. Nous partageons tous le mme anctre : la nature, le Tao ! Notre nature est ainsi
dtre frres et surs. En prendre conscience afin de vivre le principe de la fraternit
et du partage.
3. Nous avons dj du mal nous connatre alors comment connatre nos parents ? A
partir du moment o ils sont insondables car eux-mmes le rsultat dune multitude
de facteurs (gntique, ducation, expriences, habitudes,), est-il raisonnable de
leur en vouloir pour leurs manquements ? Nont-ils pas, eux-aussi, comme tout le
monde, fait de leur mieux ?
4. Tout ce que nous sommes devenus, nous le devons originellement nos parents.
Gratitude pour le plus beau cadeau qui soit : la vie !
3
4-3. Il arrondit les angles
http://sensdutao.over-blog.com/article-4-3-il-arrondit-les-angles-75835841.html
Pourquoi la ligne droite nest pas naturelle. Pourquoi la violence est un
malentendu.
cu q ru
Dfaire Son/Leur Acr
Traductions :
Il brise leurs pointes, mousse tout tranchant, en mousse les pointes, ce qui tranche.
Il mousse ce qui est aigu (Shi Bo)
Il est paisible (Lon Wieger)
Dans le contexte de la cosmologie ( toute chose ), qui semble tre lobjet du
paragraphe, lide naturelle darrondir les angles, la droite ntant pas une forme
de la nature, au contraire de la courbe. Lon Wieger prcise : tre mousse,
sans pointe ni tranchant . Dans loptique de dix-mille tres , on pourrait
retrouver plutt ici lide exprime en 3-1 ( ) de ne pas surestimer les
personnes vertueuses, de limiter lesprit combatif des individus et Liou Kia-hway
parle ainsi de la symbolique de lminence. Ou encore, avec Marcel Conche, que
ce qui est tranchant (ou aigu, ou pointu) [] ne reste pas tranchant, mais est
mouss , ide dimpossible prservation que lon retrouvera en 9-2.
Contre-sens ?
[q] fait normalement rfrence aux dix mille tre mais certains traducteurs le font
porter sur Tao lui-mme. Mais comment le Tao pourrait-il mousser sa
subtilit (Julien) ou son acuit (Haven et Nazir) ? Il apparatrait pour le moins
surprenant que lordre de la nature doive tre modifi par la nature elle-mme, quelle
doive sauto-rguler
arbre_danse_nb.jpg
-Il arrondit les angles
Il mousse ce qui est vif. Et nous constatons en effet que tous les astres, soleils et
plantes ont t rods, par le temps et leur dplacement dans lespace, en sphres
plus ou moins lisses.
-Il canalise lesprit combatif
Le Tao ne saurait agir directement sur les individus (pour preuve la violence de
lhistoire) mais la perception du Tao limite naturellement les "pointes" ou le
"tranchant" de ceux qui y prtent leur attention, qui y sont sensible, limage du
Sage.
Rflexions :
1. Nos villes de bton, toutes risses de pointes, toutes en lignes droites, sloignent
de lesprit de courbe et de flexibilit de la nature. La foudre frappe dailleurs en
priorit ce qui est pointu.
2. Que serait un monde qui suivrait les prceptes du Tao ? Certainement un
monde plus paisible Merci ainsi de bien vouloir propager ces ides autour de
vous
3. Lorgeuil, larrogance ou lagressivit ne sont pas des principes de la
nature. La violence de lhomme est un malentendu. La nature na pas le choix
tandis que le choix fait partie de la nature de lhomme. Lhomme en effet possde la
raison et le raisonnement. Heureux possesseur de la force de largument, lhomme
continue nanmoins avoir frquemment recours largument de la force La
violence serait-elle un signe de btise ? Trs certainement ! Compenser ses
dficiences intellectuelles ou motionnelles par un comportement violent est un
rflexe frquent chez lhomme. Utiliser sa force est ainsi paradoxalement chez
lhomme un signe de faiblesse, un aveu dimpuissance. (Le respect de sa
nature)
4. En Chine, lorsquil y a violence, elle est humaine, volont de puissance, sentiment
de supriorit. Mais la mtaphysique, la philosophie, les religions y sont de tolrance.
Il ne peut y avoir et ny a jamais eu en Chine de fanatisme religieux, ni de volont de
matriser la nature et lunivers. Pas de Dieu qui nonce un diktat, qui dit je suis la
Vrit , sinon pour dire elle est multiple , entendez toutes les voix. (Anne
Robinet, p.279)
4
4-4. Dissipe la confusion
http://sensdutao.over-blog.com/article-4-4-dissipe-la-confusion-76049200.html
Pourquoi la confusion est encourage par le systme. Comment le Tao aide
sen librer.
ji q fn
Dissiper - Son/leur Confusion
Traductions :
Dissout leurs nuds, dmle tout nud, rsoud tout diffrent, dnoue tout cheveau,
dnoue ses voiles.
Il rsoud le dsordre (Shi Bo)
Il dnoue le fil des existences (Conradin Von Lauer)
Lapproche cosmologique serait de donner un ordre et une cohrence la soupe
originelle , davoir une place pour chaque chose et chaque chose sa place
(Samuel Smiles), de ntre pas embrouill, compliqu (Lon Wieger qui se
contente dun laconique Il [Le Principe] est simple ). Du ct de lhomme, lide

que les conflits ou les diffrents des tres se rsolvent naturellement. Ce qui est
nou (ou ml) [] ne reste pas nou (ou ml), mais est dnou (ou
dml) ou se dnoue prcise Marcel Conche qui ose la comparaison avec les
simples lacets nous . ( sireturile inodate; aliajele care se separa in
componente - in timp)
-Agence le dsordre
Lunivers, ordre en constante mouvance, est un dsordre permanent
-Dissipe la confusion
Ltude du Tao (ou plus exactement le fait de suivre sa voie) dissipe le dsordre dans
les curs (Cf 3-5) et permet la comprhension (Cf. 1-9)
Rflexions :
1. La confusion est la stratgie du systme pour nous affaiblir et nous faire
consommer. Si tout tait clair, nous serions tous heureux et en pleine forme!
2. Notre poque se caractrise par la profusion des moyens et la confusion
des intentions (Einstein) Que souhaitons-nous vritablement faire de nos
vies ?
3. Comprendre les manipulations et mettre de lordre dans sa vie et ses
ides : les premires tapes sur le chemin du contentement personnel !
4. En attendant lillumination du Tao, dcouvrez et apprenez dpasser les
manipulations cologiques et alimentaires
5
4-5. Harmonise la lumire
http://sensdutao.over-blog.com/article-4-5-harmonise-la-lumiere-76266984.html
Pourquoi il nous faut viter lblouissement. Pourquoi larrogance conduit
lobscurit.
h q gung
Harmoniser Sa/Leur Lumire
Traductions :
Accorde leurs lumires, harmonise toute lumire blouissante, tempre sa splendeur,
fusionne toutes lumires, tempre leurs clats.
Tamise la lumire (Catherine Despeux)
Au niveau du cosmos, prolongation de lordonnancement de 4-4 : les points lumineux,
les soleils, doivent tre harmonieusement rpartis et disperss. Pourquoi lunivers
est-il si uniforme grande chelle ? Pourquoi semble-t-il tre identique en tous points
de lespace et dans toutes les directions ? sinterroge ainsi Stphen Hawking (Une
brve histoire du temps, p.157) Le jour doit aussi harmonieusement succder la nuit
et ne pas tre trop blouissant afin de permettre le dveloppement de la vie. Ct
hommes, de trop grandes disparits de brillance attire les convoitises et
suscite les jalousies. Nous retrouvons ainsi lide de 3-1 ou 3-2 : la mise en avant
des personnes, de leurs qualits (Liou Kia-hway), la gloire dun champion, dun
soldat vainqueur (Marcel Conche) ou des biens brillants sont sources de dsordre
et ne durent pas. eroarea ierarhizarii valorice- creaza dezordini ( hotie,
invidie)
Mieux vaut donc tre modeste (Lon Wieger).

Ce qui fait dire au Matre du Bord du Fleuve que mme lorsque seule la clart
est visible, il faut tre conscient de lobscurit et ne pas, par sa brillance,
troubler autrui. (Despeux, p.174)
Et en effet Il faut conclure lexistence dinnombrables corps obscurs ct du
soleil, - des corps que nous ne verrons jamais. (Nietzsche, Par-del le bien et le mal,
p.192)
- Harmonise la lumire
Le soleil est adoucit par un nuage va mme jusqu dire Jonathan Star
-Tempre larrogance
Ou relativise la gloire
Rflexions :
1. Relativiser nos qualits et se rappeler que La beaut nest pas tant une
qualit de lobjet considr quun effet en celui qui le considre (Spinoza)
ou que On ne doit pas juger dun homme par ses grandes qualits, mais par
lusage quil en sait faire (La Rochefoucauld)
2. Pourquoi l'homme fut-il cr le dernier jour ? Pour que, si l'orgueil le prend,
on puisse lui dire : dans la cration, le moustique t'a prcd. dclare Le
Talmud.
3. Ce qui brille est gnralement de lordre du paratre. [ordine/ierarhie in
lumea efectelor ]
Tout ce que le systme nous prsente comme tant clatant (le show biz des strass et
des paillettes) est en ralit dune pitoyable superficialit.
4. Si tous les gens qui vivent ensemble s'aimaient, la terre brillerait comme un soleil
(Proverbe franais) Mais dans ce cas, pourrions-nous encore y vivre ? Le bien se
comprend par le mal comme la lumire se comprend par lobscurit, Cf. Chap
2.
6
4-6. Unifie la poussire
http://sensdutao.over-blog.com/article-4-6-unifie-la-poussiere-76653460.html
Pourquoi tout est poussire. Comment se forme lUnicit.
tng q chn
Ensemble - Son/leur Poussire
Traductions :
Runit, unifie, rassemble leurs poussires, fait un de toutes poussires, sassimile la
poussire
Se mle toute poussire (Feng Xiao Min)
Il runit le monde (Shi Bo)
Ct cosmos, nous retrouvons l la formule catholique rituelle du mercredi des
cendres
Souviens-toi que tu es n poussire et que tu redeviendras poussire .
identificarea cu trupul, materia ca la noi
La formule galement de lastrophysicien Hubert Reeves : Nous sommes tous des
poussires dtoiles !
Une autre interprtation est propose par Marcel Conche : ce qui est dispers la
faon de poussires, ou dsuni [] se rassemble (ou sunit), ou peut se
rassembler, cela en vertu de lunicit et de lindissociabilit des contraires
et dillustrer cette rgle avec les eaux qui formeront les ruisseaux, puis le
fleuve. unirea contrariilor= calea de a ne intoarce in ocean- vedeti
capitolul 2
Le Tao offre lhomme la possibilit de percevoir lUnicit de toute chose, la prsence

du Tao dans chaque grain de poussire. legatura cu principiul holografic din capitolul 47
William Blake scria: "sa vezi universul intr-un graunte de nisip si raiul intr-o floare
salbatica". (To see a World in a Grain of Sand and a Heaven in a Wild Flower; Voir un
Monde dans un grain de sable, et un ciel dans une fleur sauvage).
Ct hommes, la notion de poussire ou de sale, pourrait se rfrer aux
dfauts (Liou Kia-hway), quil convient l aussi de relativiser et de considrer comme
faisant aussi partie du Tao (Cf. 2-5) Partager volontiers la poussire, la
bassesse du vulgaire prcise Lon Wieger (qui se contente dans sa traduction
dun laconique amiable ) et lon retrouvera cette ide dans le Chap.8
Contre-sens ?
Toujours cette question du [q] faisant rfrence au Tao : comment le Tao pourrait-il
sunir
sa poussire ? Le Du rien, cre toute chose de Conradin Von Lauer est une
image plaisante mais qui sloigne par trop du sens des caractres chinois.
- Unifie la poussire
Sous-entendu : et avec structure un monde
- Accepte les dfauts
Sous-entendu : les runit avec les qualits afin de prsenter un tre complet
Rflexions :
1. Le monde nest quun amas de poussire ordonn. Notre folie pourrait-elle tout
rduire en cendre ? Chaque composant pris isolment est fragile et nous avons en
effet la technologie pour dsintgrer la plante
2. Chaque grain de poussire prsente la structure de lunivers.
3. Quand nous fragmentons la matire brute (ou mlange) nous pouvons la rduire
en atomes. Mais puisque les atomes seront aussi sujets une division ultrieure,
toutes formes dexistence matrielle, quelles soient grossires ou dlicates, ne sont
que lombre de la particulatisation et nous ne pouvons leur attribuer aucun degr de
ralit absolue ou indpendante. (Ashvaghosha, cit par Fritjof Capra, p. 297)
4. Un peu de modestie car notre nature est aussi constitue de poussire En
physique atomique, nous ne pouvons jamais parler de la nature sans, simultanment,
parler de nous-mmes. (Fritjof Capra, p. 71)
5. Nous sommes aussi constitus de dfauts et dimperfections et il est illusoire de
rejeter cette caractristique naturelle.
7
4-7. Pure prsence !
http://sensdutao.over-blog.com/article-4-7-pure-presence-76872642.html
Pourquoi le Tao est a. Comment nous pourrions nous en inspirer.
,
zhn x, s hu cn
Placide/Profonde - [part.] - Apparatre/Similaire Peut-tre Exister
Traductions :
Profond, intense, pur, cach dans les profondeurs, profondeur dabme, sans forme et
invisible, dune profondeur invisible, il semble exister partout et ternellement, tre
jamais, subsister ternellement, durer toujours, on dirait une prsence, il est l, il est
toujours prsent.
- qu'il est pur! Il semble subsister ternellement. (Stanislas Julien)
- Retour sur 4-1 et 4-2 avec notion supplmentaire de prsence ou dexistence, ce qui
rejoint galement 2-15. Si profond, si pure, si tranquille. Il a toujours t ainsi
propose Jonathan Star. La profondeur de la Voie [] est la raison de sa

permanence explique Marcel Conche.
Contre-sens :
La notion dinvisibilit napparat pas dans les caractres et lon peut stonner quune
profondeur soit invisible (Ma Kou), la perception de la profondeur tant ou ntant
pas ! Dire que le Tao est cach mais toujours prsent (Stephen Mitchell) est une
autre surprise, le Tao tant au contraire prsent en toutes choses et donc bien visible !
Globalement, cette phrase a donn du fil retordre aux traducteurs et je ne saurais
non plus prtendre une quelconque vrit
-Pure prsence !
Sous-entendu Pure prsence sereine afin de rendre compte de .
Continuit avec 4-6 : le Tao est prsent partout et en tout. Point dexclamation afin de
ne pas oublier [x]
Rflexions :
1. Quand faisons-nous rellement acte de prsence ? Quand sommes-nous
vritablement prsent dans linstant (prsent) ? Le vrai bonheur serait de se
souvenir du prsent (J. Renard, Journal)
2. Allo, tu es o ? Je suis o je suis et jentends en profiter au maximum, sans
tre drang par une sonnerie toutes les dix minutes ! Au-del de la question de la
nocivit des ondes, nest-ce pas le fait dtre joignable tout moment qui est
problmatique ?
3. La srnit dcoule de ces moments de totale perception, en harmonie avec le flux
du Tao.
4. Hier est derrire, demain est un mystre, aujourd'hui est un cadeau et cest
pourquoi on l'appelle prsent. (Dicton chinois)
8
4-8. Je ne sais do il vient
http://sensdutao.over-blog.com/article-4-8-je-ne-sais-d-ou-il-vient-77247931.html
Pourquoi il est inutile de savoir. Comment la mconnaissance vite la
division et le dogmatisme.
.
w b zh shu zh z
Je/nous - Pas - Savoir - Qui - [liaison] Graine/Enfant
Traductions :
Je ne sais pas, nous ignorons, de qui Il est le fils, do il vient, de qui il procde, qui lui
a donn naissance.
- Je ne sais pas d'o il vient (Feng Xiao Min)
- Premire affirmation directe de Lao Zi pour dire, comme Socrate, quil ne
sait pas !
Le Big Bang, lorigine du Tao demeure un mystre et les philosophes chinois ne
sembarassent gnralement pas de trop chercher dans cette direction Selon Marcel
Conche, cest l une faon de dire que le Tao la Voie nest le fils de
personne. Il ny a rien avant. UN ALT MOD DE A AFIRMA CA TAO ESTE
NENASCUT
Contre-sens :
Parler de fils ou de fille (si lon a traduit Dao par Voie) est correct en soi mais
nanmoins un peu anthropomorphique vis--vis dun Tao universel. Dire avec
Conradin Von Lauer que nul ne la engendr est contradictoire avec le sens de la
phrase.
Demander avec Je me tourne vers vous , Je ne sais qui peut en tre lenfant ? ,
Je ne sais pas encore quel enfant de quelle famille est capable de mette [la Voie] en
pratique ? (Despeux, p.174) est contraire au sens communment admis.
- Je ne sais do il vient
Rflexions :
1. Principe dhumilit : mme le Sage ne sait pas tout ! Rpondre Je nen sais rien
, cest le propre du grand matre en prsence de la ralit ultime. [] La question
rveille mme chez lauteur, chez le matre, son propre sentiment dinconnaissance,
de non-savoir.
prcise Bernard Durel dans son commentaire du Nuage de lInconnaissance.[1]
2. Principe de sincrit : quand on ne sait pas, mieux vaut le dire !
3. Principe de ralisme : il nest pas besoin de tout savoir pour suivre le Tao !
4. Principe de pragmatisme : ne perdons pas notre temps sur de pures spculations !
5. Principe dunicit : dire que lon ne se sait pas, vite de se facher avec quiconque !
6. Principe de vie : le pass mystrieux importe moins que la prsence tranquille et
sereine au prsent !
7. Principe de logique et de comprhension. Dans la mesure o nous nous
approchons vraiment de lau-del, nous devons faire attention de ne pas enfermer le
Tout Autre dans un concept qui mane de la conscience humaine. Pouvons-nous
comprendre ce quon appelle le divin, la transcendance aussi facilement ? Est-il juste
de dire : je comprends ? Si le mystre ne reste pas un mystre ce nest plus un
mystre ! (Drckheim, p.99)
9
4-9. Il semble antrieur ltre suprme
http://sensdutao.over-blog.com/article-4-9-il-semble-anterieur-a-l-etre-supreme77443767.html
Pourquoi le Tao apparat comme le Principe premier. Comment saccorde-t-il
avec les mythes.
xing d zh xin
Semble - L'tre suprme - [liaison] Antrieurement
Traductions :
Il semble tre antrieur, tre laeul, tre apparu avant, avoir prcd le Souverain
Cleste, lexistence de Dieu, les dieux, le matre du ciel.
- En tant quorigine du ciel et de la terre (1-3) et crateur de lUnivers, il est forcment
antrieur ce qui a t dsign par les hommes savoir tre Suprme ,
Souverain Cleste (dont la mention figure dans les ouvrages classiques tels que le
Livre des Odes et Annales) ou Dieu
Contre-sens ?
Traduire par Dieu ou dieux serait tentant si le ou les dieux, les divinits et
autres esprits surnaturels ne disposaient pas de leur propre caractre
savoir [shn], signifiant galement intelligent. Dun point de vue occidental, cest
nanmoins bien de cela dont nous parlerions :
Dire que la Voie est antrieure au Souverain Cleste, est dire quelle est
antrieure toutes choses. Mais elle est aussi immanente tout. Autrement
dit, il ny a pas de Dieu crateur, gouverneur de lunivers, mais la seule Nature. Les
dieux sont des cratures ; Dieu nest quun objet culturel. ose Marcel
Conche.
- Il semble antrieur ltre suprme
Rflexions :
1. Le Tao nest pas sectaire et laisse les croyances et les mythes sexprimer mais il
nen apparat pas moins antrieur toutes les dsignations, toutes les idoles, tous
les dogmes, toutes les cultures, tous les textes.
2. Saccorder sur la prminence du Tao ne permettrait-il pas de mettre enfin tout le
monde daccord ? Le Tao est une voie qui englobe et nexclue pas.
3. Non, Thrse, non, il nest point de Dieu, la nature se suffit elle-mme ; elle na
nullement besoin dun auteur, cet auteur suppos nest quune dcomposition de ses
propres forces (Sade, Justine, p.76). Ds lors, lhomme ne devient quune crature
parmi les autres et la nature la source de toute sagesse (Anne Cheng, p.250)
4. Il semble que dit Lao zi autrement dit nouveau je ne suis pas sr .
Car tout cela est aprs tout secondaire. Ce qui prime nest pas de penser ou de
btir un systme mais de nous reconnecter, de vivre avec le Tao, selon le
Tao.

Tao The Omnipresent Holographic Delocalized Source of Reality

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Tao The Omnipresent Holographic Delocalized Source of Reality

Uploaded by

Copyright:

Available Formats

Tao - Izvorul omniprezent (holografic, delocalizat) al realitatii

Tao - The Omnipresent ( holographic, delocalized) Source of

verbal linear and processes information in an analytical and sequential

Properties of Tao (Peter Merel )

2. Variante antice / Ancient Versions / Les versions antiques / Antiguo

2.2. Text in versiunea lui Ho-shang Kung Heshang Gong ()(202-157

2.3. Textul in lb. chineza in versiunea Fu Yi () (555 - 639 e.n.)

2.4. Textul in versiunea Ma Wang Tui ( Mwngdu ) din anul 168

ca si al tuturor lucrurilor stramos

Maestrul celor dintai maestri celesti/ Heaven's Prelude / Des Himmels

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

3.2.Traducerea analogic ( divergent) - oamenii nu au doar procesare

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

5. Comentariu / Commentary / Commentaire /Kommentar /Comentario

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

Blackney The Way is a void, Used but never filled:

Cheng Hong David Tao is empty, yet forever inexhaustible.

avoid creating ganglia.

Derek Lin : The Tao is empty Utilize it, it is not filled up

Ganson C.: Tao is a vast immeasurable void. It can be used to infinity.

it we must be on our guard against all fullness.

McIntyre, Stephen , (2009):

its power is inexhaustible.

comes to making use of it, its usefulness would go on and on as if it will

Tan Han Hiong: Tao is akin to an empty vessel. It is inexhaustible, as if the

Derek Bryce(1999): 4.1 The Principle produces in abundance, but without

Zhang Z. Thomas : Tao is abstract, their applicability is inexhaustible.

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

Chalmers John (1868):

Ganson C.: It is truly inexhaustible. Like nature, it appears to be the origin

LaFargue Michael: An abyss, it seems something like the ancestor of the

Ancestor of all things!

Lynn Richard John :

De la multitude des tres et des choses.

Mabry Infinitely deep, it is the source of all things.

Infinitely deep, it is the source of all things.

McIntyre, Stephen , (2009):

Wayism It is like the eternal void; fountain of infinite

World It is the potential of all things tangible and intangible.

Zhang Z. Thomas : Abyss appears to be the origin of everything.

Fraza 3 ( propozitiile 4-7 )

Chapter 04 Sentence 3 ( 4-7)

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

4.04. [], cu q ru,

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

Balfour, Frederic H. (1884): It chastens asperity; it unravels confusion; it moderates

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

Chalmers John (1868):

Tempering its light, and Unifying with the earth,

the flashing things harmonious it makes the dust merge together.

complications of things; we should atemper our brightness, and bring

lighted, and unites all of creation with dust.

Isabella (1922): It rounds our angles. It unravels our difficulties. It

following fashion:] It rounds off [hurtful] sharp [edges];

Dims its brightness, and makes itself like dust.

Zhang Z. Thomas : Smoothening sharp edges; Resolving conflicts;

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

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

Maestrul celor dintai maestri celesti/ Heaven's Prelude / Des Himmels

Chalmers John (1868):

Ganson C.: It is like a deep dark pool.

Henricks Robert G.: MWD: Submerged! It seems perhaps to exist.

Kiyoashi : It is hidden but always present.