35 Laotzu

Invulnerabilitatea/ Invulnerability /Invulnérabilité
Cel ce deţine Marea Imagine (a lui Tao) este identic cu Tao

A nu vorbi nimic (Iwazaru), A nu vedea nimic (Mizaru), A nu auzi nimic (Kikazaru), A nu
face nimic (Shizaru) /Say nothing (Iwazaru), See nothing (Mizaru), Hear nothing
(Kikazaru), Doing nothing (Shizaru)/ Ne rien dire (Iwazaru), Ne rien voir (Mizaru), Ne
rien entendre (Kikazaru), Ne rien faire (Shizaru)
Am crescut cu povestea celor trei maimue (de exemplu celebrele Trei maimuţe de la templul
Toshogu din Nikko, Japonia). În realitate sunt cunoscute patru imagini sau statui. O maimuţă
are mâinile peste gură, ca să nu vorbească nimic (Iwazaru), a doua maimuţă are mâinile
peste peste ochi, ca să nu vadă nimic (Mizaru), a treia maimuţă are mâinile peste urechi, ca
să nu audă nimic (Kikazaru). Dar nu s-a spus nimic despre a patra maimuţă care indică sursa
celorlalte trei activităţi interdizise: a fi în centru (ombilic) şi a nu face nimic (Shizaru) , adică a
practica doar wu wei (nonacţiunea)./ We grew up with the story of the three monkeys ( for
instance The famous three monkeys at Toshogu temple in Nikko, Japan). In reality there are
known four pictures or statues. One monkey has his hands over his mouth to speak nothing
(Iwazaru), the second monkey has his hands over eyes to see nothing (Mizaru), the third
monkey’s hands are over ears to hear nothing (Kikazaru). But nothing was said about the
fourth monkey which indicates the source of the other three prohibited activities: to be in the
center (navel) and doing nothing (Shizaru), that is, doing only nondoing or wu wei (non-
action)../ Nous avons grandi avec l'histoire des trois singes (par exemple, les célèbres Trois
singes du temple Toshogu à Nikko, au Japon). En réalité sont connues, quatre images ou
statues . Un singe avait les mains sur sa bouche pour ne rien dire (Iwazaru), le deuxième
singe avait les mains sur les yeux pour ne rien voir (Mizaru), et le troisième singe avait les
mains sur les oreilles pour ne rien entendre (Kikazaru). Mais rien n'a été dit sur le quatrième
singe qui indique la source des trois autres activités interdites: être au centre (nombril) et ne
rien faire (Shizaru), c'est-à-dire seulement l'action sans action ou wu wei (non-action).
35. Traducerea capitolului 35 ( 第三十五章 dì sān shí wǔ zhāng ) din Cartea

Căii spre Cer şi Putere/Tao Te Ching / Dao De Jing/ Tao Te King (道德經
dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ ) / Translation of
the 35 th Chapter from Tao Te Ching by Lao Tzu
Mirahorian Copyright © 2019 All Rights Reserved

http://www.danmirahorian.ro/
Content /Cuprins/ Contenu/ Inhalt/ Contenido /Contenuto

1. Introducere/Introduction
1.1. Titlu /Title /Titre /Titel/ Título /Titolo:
1.2.1. Rezumat: / Abstract: / Résumé:
1.2.2. Conexiuni cu alte capitole din textul lui Lao Tzu
2. Variante antice ale capitolului /Ancient Versions/ Les Versions Antiques
/Antiguo Versiones /Alte Versionen/ Le Antiche Versioni
3. Traducerea capitolului / Translation of the chapter / Traduction du
chapitre/ Übersetzung von Kapitel 3 / Traducción del capítulo / Traduzione
del capitolo
3.1. Traducerea analitica (convergenta) / Analytical (convergente)
translation / Traduction analytique (convergente)/ Konvergente
übersetzung / Traduzione convergente / Traducción convergente
3.2. Traducerea analogică (divergentă) / Analogical (divergent)
Translation/ Traduction analogique (divergente)/ Analogisch (divergent)
Übersetzung/ Traduzione analogico (divergente) /Traducción analógica
(divergente)
3.3. Traducerea concisă
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, français,
espagnol ,italien et en allemand /Versionen Übersetzungen in
Rumänischer Sprache, in Englisch, Französisch, Italienisch, Spanisch,
und Deutsch / Versiones de las traducciones en lengua Española, en
Rumano, Inglés, Francés, Italiano y Alemán /Traduzione versioni in lingua
rumena, in inglese, francese, italiano, spagnolo e tedesco
5. Comentariu/ Commentary/Commentaire
/Kommentar/Comentario/Commento
6. Conexiuni / Connections/Connexions/
Verbindungen/Conexiones/Connessioni
7. Dictionar /Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario
8. Bibliografie / Bibliography/ Bibliographie/ Bibliografía/
Introducere / Introduction
1.1. Titlu /Title /Titre /Titel/ Título /Titolo: Invulnerabilitatea/ Incorruptibility
Cel ce detine Marea Imagine (a lui Tao) este identic cu Tao
Titlul chinezesc/Titlul lui Legge /Titlul lui Susuki /Titlul lui Goddard/
Chinese Title/ Legge's Title/ Susuki's Title/ Goddard's Title/
35 仁德 Caracteristicile bunăvoinţeI (omeniei) /Virtutea bunăvoinţei/ Virtutea bunăvoinţei
35 仁德 The Attribute of Benevolence/The Virtue of Benevolence/ The Virtue of Benevolence
Caracteristicile bunăvoinţeI /The Attribute of Benevolence ( Legge James, 1881)

Virtutea bunăvoinţei/The Virtue of Benevolence (Suzuki D. T. & Paul Carus, 1913)
Virtutea bunăvoinţei /The Virtue of Benevolence (Goddard Dwight & Henri Borel, 1919)
仁 rén; ren Cantonese (Jyutping) jan4: humane; kernel

德 dé; teh Cantonese (Jyutping) dak1: virtue; goodness; morality; ethics; kindness; favor;
character; kind; Germany; German; abbr. for 德国; See also dé variant of 德 (from traditional
character 悳); dé variant of 德 (from traditional character 惪)
https://www.yellowbridge.com/onlinelit/daodejing.php
https://www.yellowbridge.com/onlinelit/daodejing35.php
http://cojak.org/index.php?term=%E6%AD%B8%E6%A0%B9&function=character_lookup
Titluri date de alţi traducători şi comentatori :

A Problem - Free World can be achieved through the following of Dao (Lim Liat, 2014)[vedeţi:
Conexiuni]
Incorruptibility/Unbestechlichkeit (Hilmar Klaus, 2008)

Unvergänglicher Besitz/Immortal property/Propriété immortelle (Sumitomo, O. 1945)
Virtutea bunăvoinţei/The Virtue of Benevolence (Chalmers John, 1868; Suzuki D. T. & Paul
Carus, 1913; Goddard Dwight & Henri Borel, 1919 )
Virtue of Benevolence/仁德 Ren Teh (Wei Henry, 1982)
Atitudinea bunăvoinţei /Attitude of Benevolence (Wayism, 1992)
Virtutea bunătăţii /The virtue of bounty (Gorn-Old Walter, 1904)
Bunăvoinţa virtuţii /The good will of the Teh (Crowley Aleister, 1923)
Bunăvoinţa virtuţii /The Benevolence of Teh (Shrine Of Wisdom, 1924)
Nucleul virtuţii /The Kernel of Virtue (Heysinger I. W., 1903)
La virtù della carità/The virtue of charity (Parinetto Luciano, 1995)
Gazdă binevoitoare /The Benevolent Host (Rosenthal Stan, 1984)
Tugend der Menschenliebe/Virtue of philanthropy(love for mankind)/ Vertu de la philanthropie
(aimer les gens)/Virtutea filantropiei (iubirii oamenilor)(Strauss Victor von, 1870)
Marea imagine/ Great Image / 執大象 zhí dà xiàng(Wang Wayne L., 2004)
Imaginea celui Mare/ Big's image (Matsumoto Naoto, 2009)
"Hold on to the great image."(Stenudd Stefan, 2011)
Holding the Great Image (Cleary Thomas, 1991)
Once grasp the great Form (The great Form without form)/ Chih ta hsiang (Blakney Raymond, 1955)
Grasping to the Great Form...(Muller Charles,1991)
Sensing the Insensible (Wing R.L., 1986; Tuffley David, 2010)
The Peace of Tao (Yutang Lin, 1948; Hwang Shi Fu, 1987)
Peace (Hond Bram den, 2003; Merel Peter, 1995)
The Inexhaustible Way (Beck Sanderson,1996)

Elusive, But Never Exhausted (Stenudd Stefan, 2011)
Tao ca Prezenţă (Existenţă)/ Tao Presence/ (Taplow, Alan B., 1982)

The Dao Does Not Attract Followers (Ho Lok Sang, 2002)
The Tasteless & Invisible Tao–The Habit of the Moon (Amy Putkonen, 2012)
Consumul hranei şi a muzicii cruciale /The Consummate Food and the Ultimate Music (Dale
Ralph Allen, 2016)
Living Beyond Worldly Pleasures/Vivre au-delà des plaisirs terrestres/A trăi dincolo de
plăcerile lumii (Wayne W. Dyer, 2008)
Mari semne de ghidare ? / Great Guiding Signs? (Hansen Chad, 2000)
The Gift of Self (Martin William 1, 1999)

Make the Ordinary Come Alive (Martin William 2, 1999)
What Tempts You? (Correa Nina, 2005)
Humane power (Le Guin Ursula K., 1997)
El ejercicio del gobierno/The exercise of government (Onorio Ferrero, 1972)
1.2.1. Rezumat: / Abstract: / Résumé:

Hilmar Klaus, 2008:
35 - Incorruptibility/35 - Unbestechlichkeit (Hilmar Klaus, 2008)
The first lines resume the last one of ch. 34. on wise men's (and rulers') Way; the middle part
compares distractions and detours with the Way beyond the senses (in the last paragraph).
Die ersten Zeilen nehmen die letzte in Kap. 34 über der Weisen (Herrscher) Weg wieder auf;
der Mit-telteil vergleicht Ablenkungen und Umwege mit dem Weg jenseits der Sinne (im
letzten Abschnitt).
1.2.2. Conexiuni cu alte capitole din textul lui Lao Tzu :

PART III · YIN-YANG (MacHovec Frank J., 1962)
SUTRAS ON THE NATURE OF PARADOX
Chapters: 2, 6, 7, 9, 11, 13, 22, 24, 28, 29, 35, 37, 42, 43, 45, 48, 52, 63, 64, 76,
http://web.archive.org/web/20110106085247/http://home.pages.at/onkellotus/TTK/English_MacHovec_TTK.html
8 Secrets or The eight principles of Tao Te Ching (Master Luke Chan, 2006):
1. Tao; 2. Oneness; 3. Action; 4. Silence; 5. Life; 6. Peace; 7. Contentment; 8. Love.
8. Secret Eight: Love
5; 7; 13; 27; 29; 34; 35; 49; 75;
http://www.chilel.com/Tao_Quotes_8_of_8.html#quotes_chapter13
2. Variante Antice/Ancient Versions/ Les Versions Antiques /Antiguo

Versiones /Alte Versionen/ Le Antiche Versioni
Versiuni antice ale textului lui Lao Zi(Lao Tzu; Lao Tseu) folosite in prezenta traducere
realizata de Dan Mirahorian. Prezenta lucrare a folosit alaturi de versiunea curenta, adica textul
lui Wang Bi (王弼) [226-249 e.n], textul lui He Shang Gong (河上公)[202-157 i.e.n.], textul in
versiunea Fu Yi (傅奕)(555 - 639 e.n.) si manuscrisele pe matase de la Ma Wang Dui (馬王堆),
datate in 168 i.e.n (descoperite in 1973) si textele pe fasii de bambus de la Guodian (郭店),
datate in sec III-IV i.e.n (descoperite la in 1993)
2.1. Textul in lb. chineza in versiunea lui Wang Bi (王弼) (226 – 249 e.n) :
WB: 執大象天下往。往而不害安平太。樂與餌，過客止。
道之出口淡乎其無味。視之不足見。聽之不足聞。用之不足既。
2.2. Textul in lb. chineza in versiunea lui Heshang Gong (河上公) (202-157 i.e.n.):
HSG: 執大象，天下往。往而不害，安﹑平﹑太。樂與餌，過客止，
道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。
2.3. Textul in lb. chineza in versiunea Fu Yi (傅奕) (555 - 639 e.n.)
FY: 執大象者天下往。往而不害，安平泰。樂與餌過客止。
道之出言，淡兮其無味。視之不足見，聽之不足聞，用之不可既。
2.4. Textul in lb. chineza in versiunea Ma Wang Tui (馬王堆 Mǎwángduī ) din anul 168
i.e.n..
MWD A 馬王堆 Mǎwángduī version A (= "Jiaben" 甲本)
MWD A: 執大象□□往﹦而不害安平大‧樂與餌過格止
故道之出言也曰淡呵其無味也□□不足見也‧聽之不足聞也用之不可既也
MWD B 馬王堆 Mǎwángduī version B (= "Yiben" 已本)
MWD B: 執大象天下往﹦而不害安平大樂與□過格止
故道之出言也曰淡呵亓無味也見之不足見也聽之不足聞也用之不可既也
2.5. Textul in lb. chineza in versiunea Kuo Tian (郭店 Guodian) datat inainte de 300
i.e.n.
GD: 執大象，天下往。往而不害，安坪大。樂與餌，化客止。
古道：談可，其無味也；視之不足見；聖之不足聞。而不可既也。
郭店 Guōdiàn C2 = 35
vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note
3. Traducerea capitolului 35/ Translation of the chapter / Traduction du

chapitre/ Übersetzung von Kapitel 35 / Traducción del capítulo /
Traduzione del capitolo
versiunea Wang Bi (王弼)

Text in lb. chineză Text Wáng Bì transliterat in Pīnyīn
35.（第三十五章） (di4 san1 shi2 wu3 zhang1 )
執大象,天下往。 zhi2 da4 xiang4 , tian1 xia4 wang3 .

往而不害， wang3 er2 bu4 hai4 ,
安平太。樂與餌， an1 ping2 tai4 . le4 yu3 er3 ,
過客止。道之出口， guo4 ke4 zhi3 . dao4 zhi1 chu1 kou3 ,
淡乎其無味。 dan4 hu1 qi2 wu2 wei4 .
視之不足見 , shi4 zhi1 bu4 zu2 jian4,
聽之不足聞， ting1 zhi1 bu4 zu2 wen2 ,
用之不足既。 yong4 zhi1 bu4zu2 ji4 .
Titlu: / Title: /Titre: / Titel: / Título: /Titolo:
3.1. Traducerea analitică (convergentă) / Analytical (convergent)
translation / Traduction analytique (convergente)/ Analytische
(konvergenten) Übersetzung / / Traducción analítica
(convergente)/Traduzione analitici (convergente)/
the left brain/cerebral hemisphere is verbal linear and processes
information in an analytical and sequential way
F1: Fraza 1 redă propoziţiile 35.01-35.03
a 01-03 Cel ce detine Marea Imagine (a lui Tao) este identic cu Tao/The Great Image
(Example)
Content, Well-Balanced, Sublime
35.01. 執大象天下往。zhí dà xiàng* tiān xià wǎng.

[Cel ce deţine] Marea Imagine (Tao; exemplu), lasă lumea să se indrepte;
[Cel ce deţine Marea Imagine (a lui Tao) este identic cu Tao; el are intuiţia fundamentală
(Marele simbol; Imaginea prototip; programul universului) şi obţine câmpul defensiv sau aura
sfinţilor ("Embrionul sacru" Sheng-t'ai, denumit de taoişti şi "floarea de aur"; Cel ce deţine
Marea Imagine (a lui Tao) devine polul de atracţie pentru toţi oamenii (polul şi centrul social;
toţi oamenii din imperiu vin, de la sine, spre el, ca spre matca sau regina stupului). El poate
parcurge lumea [poate trăi în mijlocul oamenilor] fără să fie vreodată în primejdie [câmpul
defensiv, cunoscut în tradiţiile chineze şi sub denumirea de "corp de diamant" îi asigură
invulnerabilitatea],
Keep the Great Image (Example), let the world continue,
Wahre das Große Vorbild, lass' die Welt weitermachen,
往 wǎng a se indrepta; a merge (intr-o directie); către; to go (in a direction), past, previous,
towards
35.02. 往而不害安平太。wǎng ér bù hài ān píng tài.

[In prezenţa radiaţiei sale subtile (a celui identificat cu Tao) ei] se indreaptă [de la sine şi
intră in starea de] nonviolenţă (non-vătămare; in skrt.: "ahimsa") de sublimă pace (shanta
शान्तिः śāntiḥ) şi de egalitate mentală (linişte; calm)
[In the presence of the subtle radiation (of the one which is one with the One-Tao) they]
rectify [from themselves], yet [follow] non-violence [they practice not harming non-injury,
ahimsa] and enjoys the highest (sublime) peace (shanta शान्तिः śāntiḥ) and mental equality
(impartiality).
berichtigen gehen, doch nicht schaden –zufrieden, ausgewogen, erhaben.
35.03. 樂與餌，過客止。 lè yǔ ěr*, guò kè zhǐ.

muzica şi bucatele alese ii fac pe toţi drumeţii să poposească
[(Dacă) muzica şi bucatele alese (plăcerile senzoriale pasagere), reţin (pentru un timp de o
noapte) drumeţul [pe omul profan ce "rătăceşte" chiar asezat].
Music and feast: passing wayfarers pause;
Musik mit Festschmaus: vorbeiziehende Wanderer verweilen;

b 04-05 Tao's Unseasoned Revelation
35.04. 道之出口 dào zhī chū kǒu*

De aceea despre Tao se spune: [ dacă guşti revelaţia/manifestarea lui Tao; când Tao e rostit;
Fii gura [flautul] prin care iese/vorbeşte/se exprimă/cântă Tao]
So about Tao it is said: [Dào's revelation tastes; Be the mouth [flute] through which Tao is
going out/is expressed/sings ]
Dào's Offenbarung mundet
35.05. 淡乎其無味。dàn hū qí wú wèi.
[este] fad/searbăd, vai: şi pare fără gust
bland, oh: it seems without flavor!
fade, oh: sie scheint ohne Würze!

c 06-08 Invizibil, inaudibil, inepuizabil/ Invisible, Inaudible, Inexhaustible/ Unsichtbar,
unhörbar, unerschöpflich
35.06. 視之不足見。shì zhī bù zú jiàn.

privindu-l – tu nu-l poţi vedea
Look at it – you can't see it,
Betrachte es – nie kannst du es sehen,
35.07. 聽之不足聞。tīng zhī bù zú wén.

ascultându-l – tu nu-l poţi auzi
listen to it – you can't hear it,
belausche es – nie kannst du es hören,
35.08. 用之不足既。yòng zhī bù zú* jì.

folosindu-l – tu nu poţi să-l epuizezi/secătui
use it – you can't exhaust it!
nutze es – nie kannst du es erschöpfen!
Note/Notes /Noten
3.2. Traducerea analogică (divergentă) / Analogical (divergent)

Translation/ La traduction analogique (divergente)/ Analogisch
(divergent) Übersetzung/ Traduzione analogico (divergente) /Traducción
analógica (divergente)
The right brain/right-hemisphere is analogic, non-linear, creative, simultaneous and
intuitive;
35.1. [Cel ce deţine] Marea Imagine (Tao; exemplu), lasă lumea să se indrepte;
[El poate parcurge lumea [poate trăi în mijlocul oamenilor] fără să fie vreodată în primejdie
[câmpul defensiv cunoscut în traditiile chineze şi sub denumirea de "corp de diamant" îi
asigură invulnerabilitatea; Cel ce detine Marea Imagine (a lui Tao) este identic cu Tao; el are
intuitia fundamentală (Marele simbol; Imaginea prototip; programul universului) şi obtine
câmpul defensiv sau aura sfintilor ("Embrionul sacru" Sheng-t'ai, denumit de taoişti şi "floarea
de aur"; Cel ce detine Marea Imagine (a lui Tao) devine polul de atracţie pentru toti oamenii
(polul şi centrul social; toţi oamenii din imperiu vin, de la sine, spre el, ca spre matca sau
regina stupului).],
35.2. [In prezenţa radiaţiei sale subtile (a celui identificat cu Tao) ei]se indreaptă [de la sine şi
शान्तिः śāntiḥ) şi de egalitate mentală (linişte; calm); [ Devine polul de atractie pentru toti
oamenii [polul şi centrul social; toti oamenii din imperiu vin, de la sine, spre el; Peste tot el
întâlneşte [şi crează; radiază] pacea, echilibrul şi liniştea].
35.3. muzica şi bucatele alese ii fac pe toti drumeţii să poposească
noapte) drumeţul (pe omul profan ce "rătăceşte" chiar asezat)].
35.4. În schimb tot ce emană din Tao (adevărul; Cuvântul; hrana spirituală) 1;
[De aceea despre Tao se spune; dacă guşti revelaţia/manifestarea lui Tao; cand Tao e rostit;
Fii gura (flautul) prin care iese/vorbeşte/se exprimă/cântă Tao]
35.5. [este] fad/searbăd, vai: şi pare fără gust [Iar dacă este gustat (Tao; adevărul) acesta
nu este suficient pentru a-i descoperi gustul; (Deşi) este simplu (monoton; firesc) şi fără gust
(nu incită ochii şi urechile); este neutru şi dezinteresat (nu atrage şi nu respinge); nu este
impus (silit) prin forţă, asprime sau violenţă (totuşi) Tao ţine şi susţine întregul univers
fenomenal],*
35.6. privindu-l – tu nu-l poţi vedea [Căci dacă este privit [Tao], acesta nu este deajuns
pentru a-l vedea].
35.7. ascultându-l – tu nu-l poţi auzi [Iar dacă este ascultat (Tao; adevărul) acesta nu este
suficient pentru a-l auzi
35.8. folosindu-l – tu nu poţi să-l epuizezi/secătui
[Concluzie: Inţeleptul/sfântul păstrează Marea Imagine, păzeşte Cuvântul, cultivă Calea şi

adevărul; caută prin practică stăruitoare să contacteze experimental Marea Imagine a lui Tao
şi de aceea poate recurge la puterea omniprezentă şi inepuizabilă (a lui Tao)].
Varianta Mirahorian in Partea intaia din TTK este separata in 11 sectoare(pagina 92 din 99):
Note/Notes /Noten 35
Marea Imagine fără imagine, forma fără formă, chipul ce nu are chip, caracterizeaza pe Tao,
care este invizivil, inaudibil, impalpabil si apare in capitolele 14, 21, 35 si 41:
35.8. "The simplicity of nature is not that which is easily read, but is inexhaustible" ( Emerson)
( note in chapter XXXV John Chalmers)
14.13. 是謂無狀之狀, shì wèi wú zhuàng zhī zhuàng

De aceea [Calea; Adevărata realitate; Tao] este numită(是謂 shì wèi), forma fără formă
[chipul ce nu are chip (無狀之狀, wú zhuàng zhī zhuàng)]/
C'est la raison pour laquelle on l’appelle la forme sans forme/
That is why is called the shapeless' shape
14.14. 無物之象, wú wù zhī xiàng,

Imaginea fara obiect [imaginea a ceea ce nu are imagine proprie (oglinda universului)].
Image sans object matériel[ l’image sans image (le miroire de l’universe)]/
Image without object [the image without image (the mirror of the universe)]
41.17. 大象無形。 dà xiàng wú xíng. "marea imagine nu are formă";

marile imagini/corpuri/forme sunt fără formă/necorporale/invizibile
the great image has no form.
Das große Bild hat keine Form..
La grande image n'a pas de forme.
Această afirmaţie redată în paranteze lipseşte în textul prezentat mai sus, dar se află în
directă legătură cu afirmaţia (6). [doar Tao care este peste tot nefixat (re)ţine permanent].
1. 大象 marele exemplu/imagine (a lui Tao)/the great example ... of Dào! / das große Vorbild
... des Dào!
2. 安 also: "in order that then" / auch: „damit dann" (Gáo Míng, 1998 S. 414);
安平太 pacificare echilibrare/peaceful, balancing... / friedlich, ausgleichend...; se bucură se
siguranta/protectie si sănătate/"enjoy, safe and sound" / „genießen, geschützt und gesund".
害 haì vătămarea; ahimsa, a răni; a face rău; to do harm to, to cause trouble to, harm, evil,
calamity
安 ān an1 an: R: pace; tihnă ; mulţumire; imobil; tăcut; ce ? unde? cum?; vedeţi: 15.74;
平píng ping2 ping R: pace; împăcat; liniştit, calm, egal; imparţial; siguranţă vedeţi: 35.12;
3. 樂與餌 also: "Music and treat" / auch: „Musik und Leckereien".

4. Mǎwángduī: 出言 (言 yán; 出 chū = to abound / hervortreten);
出口 or: what comes/flows out of the mouth / oder: was hervorkommt aus dem Mund.
8. Mǎwángduī + Guōdiàn: 可 kě ke3,4 k'e k’o R: a putea; posibil; apt; practicabil; capabil;
a se potrivi; vedeţi: 1.2; instead of / statt 足 zú: 不可既 "not able to end" / „nicht kannst
enden" [足 zú (Wáng Bì)].
3.3. Traducerea concisă
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, français, espagnol italien et en allemand /
Versionen Übersetzungen in Rumänischer Sprache, in Englisch,
Französisch, Italienisch, Spanisch, und Deutsch / Versiones de
las traducciones en lengua Española, en Rumano, Inglés,
Francés, Italiano y Alemán / Versioni di traduzione in lingua
rumena, in inglese, francese, italiano, spagnolo e tedesco
35.1. Capitolul 35. Fraza 1 / Chapter 35. Phrase 1
Fraza 1 reda propoziţiile 35.01-35.03
Fraza 2 reda propozitiile 35.04-35.05
Fraza 3 reda propozitiile 35.06-35.08
5. Comentariu/ Commentary/Commentaire /Kommentar/Comentario/Commento
6. Conexiuni / Connections/Connexions/ Verbindungen/Conexiones/Connessioni
Vedeti in Bibliografie prescurtarile utilizate pt autori/See in Bibliography the
abreviation fot the authors/
F1: 49.1. Capitolul 49. Fraza 1 / Chapter 49. Phrase 1

Fraza 1 reda propoziţiile 49.01-47.02 / Phrase 1 Sentences 49.01-47.02
a 01-02 Cel ce detine Marea Imagine (a lui Tao) este identic cu Tao/The Great Image
(Example)
Content, Well-Balanced, Sublime
35.01. 執大象天下往。zhí dà xiàng* tiān xià wǎng.

[Cel ce deţine] Marea Imagine (Tao; exemplu), lasă lumea să se indrepte;
[Cel ce deţine Marea Imagine (a lui Tao) este identic cu Tao; el are intuiţia fundamentală
(Marele simbol; Imaginea prototip; programul universului) şi obţine câmpul defensiv sau aura
sfinţilor ("Embrionul sacru" Sheng-t'ai, denumit de taoişti şi "floarea de aur"; Cel ce deţine
Marea Imagine (a lui Tao) devine polul de atracţie pentru toţi oamenii (polul şi centrul social;
toţi oamenii din imperiu vin, de la sine, spre el, ca spre matca sau regina stupului). El poate
parcurge lumea [poate trăi în mijlocul oamenilor] fără să fie vreodată în primejdie [câmpul
defensiv cunoscut în tradiţiile chineze şi sub denumirea de "corp de diamant" îi asigură
invulnerabilitatea],
Keep the Great Image (Example), let the world continue,
Wahre das Große Vorbild, lass' die Welt weitermachen,
35.02. 往而不害安平太。wǎng ér bù hài ān píng tài.

[In prezenţa radiaţiei sale subtile (a celui identificat cu Tao) ei] se indreaptă [de la sine şi
शान्तिः śāntiḥ) şi de egalitate mentală (linişte; calm)
[In the presence of the subtle radiation (of the one which is one with the One-Tao) they]
rectify [from themselves], yet [follow] non-violence [they practice not harming non-injury,
ahimsa] and enjoys the highest (sublime) peace (shanta शान्तिः śāntiḥ) and mental equality
(impartiality).
berichtigen gehen, doch nicht schaden –zufrieden, ausgewogen, erhaben.
1. 執大象，天下往。往而不害，安平太。
Legge James, 1881: To him who holds in his hands the Great Image (of the invisible Tao),
the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and
the feeling of ease.
Suzuki D.T. & Paul Carus, 1913: "Who holdeth fast to the great Form, Of him the world will
come in quest: For there we never meet with harm, There we find shelter, comfort, rest."
Goddard Dwight & Henri Borel, 1919: The world will go to him who grasps this Great
Principle; they will seek and not be injured, they will find contentment, peace and rest.
Ram, 1932 : Păstrati in inima voastră permanent marea idee Tao si lumea va veni la voi.
Ea va veni la voi , va profita de bunătatea voastră si va atinge pacea si linistea.
CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Păstraţi in inima
voastră permanent marea idee de TAO - şi lumea va veni dornică de inţelepciune la voi.
Ea va veni la voi spontan şi va profita de bunătatea voastră pentru a atinge astfel pacea,
fericirea şi liniştea.
Ian Hin-Shun, 1953 / Ян Хин-Шун, 1951: La cel care reprezinta mareata figura a lui Dao,
vine tot poporul. Oamenii vin si el nu le pricinuieste nici un rau. / К тому, кто представляет
собой великий образ [дао], приходит весь народ. Люди приходят, и он им не причиняет
вреда. / To the one who represents the great image [dao], comes the whole people.. People
come, and he does them no harm.
Luca Dinu, 1993: Ţine strîns Marea Imagine 1 şi toate din Subceresc 2 au să vină;
au să vină şi rău n-o să li se facă fiindcă e pace, linişte şi mulţumire. 3 ( vedeti notele in
comentariu).
Lupeanu Mira, 1997: Cine îl poate deţine pe Tao1 Atrage după sine tot universul.
Atrage şi nu distruge Toate aflându-şi tihna
Şerban Toader, 1999: [Spre cel care] cu străşnicie pe Tao* îl păzeşte, mulţimea se
îndreaptă. Se-ndreaptă [către el! ci [el] nu caută s-aducă vătămare. Tihna şi împăciuirea vor
domni. 1 (vedeţi notele in comentariu).
Sarbatoare Octavian, 2000/2002: Fiind pe Cararea Tao toate fiintele
Se indreapta catre calea fireasca. Pe Cale sunt armonia, sanatatea, pacea si fericirea./
Being on the Tao Way all creatures Go on the natural path. On the Way there is harmony,
health, peace and happiness.
Su Yan, 2009: Oamenii se îndreaptă spre cel ce poartă Marele Chip al lui Tao.
Se îndreaptă spre El şi nu-şi fac rău unii altora; se bucură de tihnă, pace şi bunăstare.
( vedeti notele in comentariu).
Stanislas Julien, 1842 : Le Saint garde (309) la grande image (le Tao), et tous les peuples
de l'empire accourent à lui. Ils accourent, et il ne leur fait point de mal ; il leur procure la paix,
le calme et la quiétude.
Chalmers John, 1868 : Lay hold on the great form (of Tau), and the whole world will go to
you. It will go to you, and suffer no injury; and its rest and peace will be glorious.
Balfour F.H., 1884 : If the Great Simulachrum—q.d., the image or 'idea' of TAO—be
obtained, the Empire will be for ever free from harm.
Abbott Carl, 2012: Hold the great image and all under heaven come toward you.
Coming toward you but without harm, its quiet equanimity greatest.
Addiss Stephen & Stanley Lombardo, 1993: 35.1 Hold the great elephant - The great
image - And the world moves. Moves without danger in safety and peace.
Ames Roger T. and Hall David L., 2003:
Archie J. Bahm, 1958: 35.1 He who grasps the ultimate structure of reality draws everyone
to him. They approach him without being harmed, but find security, satisfaction, and
contentment.
Attilio Andreini, 2004:
Beck Sanderson, 1996: Hold to the great form, and all the world follows, following without
meeting harm, in health, peace, and happiness.
Blakney Raymond, 1955: Once grasp the great Form without form, And you roam where
you will With no evil to fear, Calm, peaceful, at ease.
Bullen David, 2003:
Bynner Witter, 1944: If the sign of life is in your face He who responds to it Will feel secure
and fit
Byrn Tormond, 1997: She who follows the way of the Tao will draw the world to her steps.
She can go without fear of being injured, because she has found peace and tranquillity in her
heart.
Chan Wing-Tsit, 1963: Hold fast to the great form (Tao), And all the world will come. They
come and will encounter no harm; But enjoy comfort, peace, and health.
Chang Chung-Yuan, 1975: When one maintains the great image in dealing with the world,
One deals with the world without harming it.
Instead, one makes the world serene, tranquil, and peaceful.
Chen Chao-Hsiu , 2004: Embrace the appearance of Tao. Everyone under the great
Heaven will follow it, yet no one tries to cause harm to it. Peace and safety and equality will
arise.
/Sachsé Fontaine, 2013:
Chen Ellen Marie, 1989: Hold aloft the Great Image (hsiang),
The whole world will go to it. Going to it, they will meet with no harm,
Only safety, peace, and contentment (an p'ing t'ai).
Cheng Hong David, 2000:
Cheng Lin, 1949: He who abides by the great Simulacrum (Truth) finds the people of the
whole world eager to follow him.
By following him they are rendered free from harm, and peace prevails.
Chou-Wing Chohan, 2002: The person who holds the great thing Will go through a whole
world. He will go along the path straightforwardly without seeing danger,
But finds tranquillity, friendship, and equality.
Chou Ping and Tony Barnstone, 1996:
Clatfelter Jim, 2000 (Headless):
Cleary Thomas, 1991: When holding the Great Image, the world goes on and on without
harm, peaceful, even, tranquil.
Conche Marcel, 2003:
Correa Nina, 2005: Verbally substantiate an image of greatness, and the whole world will
flock to it. Flock to it and not criticize it. Secure and emancipated in greatness.
Cronk George, 1999:
Crowley Aleister, 1923: The whole world is drawn to him that has the Likeness of the Tao.
Men flock unto him, and suffer no ill, but gain repose, find peace, enjoy all ease.
Dale Ralph Allen, 2016: When you merge with the universe, the whole world is attracted to
you, discovering through you its own security, peace and good health.
Derek Lin, 2006: Hold the great image The world will come
They come without harm, in harmonious peace.
Dicus John, 2002
Donohue Brian , 2005:
Douglas Allchin, 2002:
Duyvendak J. J.-L., 1953: Celui qui détient la grande image, tout le monde accourt à lui.
Ceux qui accourent ne subissent pas de tort, mais demeurent en paix et union (avec le ciel et
la terre)./Translated by J.J.L. Duyvendak, 1954: To him who holds the great Image, All-
under-heaven will resort. Those who resort to him, will suffer no harm, but will dwell in peace
and union (with heaven and earth).
Edwin Sha, 1996:
Eiichi Shimomiss, 1998:
Evola Julius (Nelle versioni del 1923 e del 1959): (1923); (1959)
Ganson C.: pseudonym for MacHovec Frank J., 1962
Gauthier Andre :
Gia-Fu Feng & Jane English, 1972: All men will come to him who keeps to the one,
For there lie rest and happiness and peace.
Gibbs Tam -Cheng Man-ch'ing, 1981:
Goddard Dwight & Henri Borel, 1919: The world will go to him who grasps this Great
Principle; they will seek and not be injured, they will find contentment, peace and rest.
Gong Tienzen (Jeh-Tween), 2014:
Gorn-Old Walter, 1904: Attain to the Great Idea, and all the world will flock to you.
It will flock to you and will not be hurt therein, for it will rest in a wonderful peace.
Hansen Chad, 2000: Grasp great signs. The social world moves. If it move and does not
harm, the comfort and balance is supreme.
Hatcher Bradford, 2005:
Haven Marc et Daniel Nazir,1988: Attachez-vous à la Grande Idée, et le monde avancera.
Il avancera sans peine, dans la paix, la sérénité et l'abondance.
Heider John, 1985:
Henricks Robert G., 2000 Translation (Guodian, 1993) :
Henricks Robert G., 1989 (Translation Mawang Dui ) : Hold on to the Great Image and the
whole world will come to you. Come to you and suffer no harm; but rather know great safety
and peace.
Heysinger I. W., 1903: Lay hold of the Great Form of Tao!
And the world will follow your train, It will follow along, and suffer no wrong,
And in peace and content remain.
Hilmar Klaus, 2008: 01-02: Keep to the Great Image: all the world will come to you,
yet not suffering harm – secure and supremely peaceful!/ Wahre das Große Vorbild: alle
Welt wird zu dir kommen, doch keinen Schaden erleiden – sicher und höchst friedlich!
Hinton David, 2000: Holding to the great image all beneath heaven sets out:
sets out free of risk, peace tranquil and vast.
Ho Lok Sang, 2002: He who holds the great sign Attracts a great following.
He who helps the followers avoid harm Enjoys great peace.
Holly Roberts, 2005:
Hond Bram den, 2003:
Hsu Joseph, 2008:
Huang Chichung, 2003: Take hold of the great image, And all under heaven will flock to
you.
Once there, unharmed, They will settle down in peace and prosperity.
Huang Tao & Edward Brennan, 2005: Holding on to the great Symbol, The whole world
carries on. On and on without doing harm. Being happy at peace,
Huang Tao & Mantak Chia, 1944: text identic cu Huang Tao, Edward Brennan, 2005;
Hwang Shi Fu, 1987: Lao Tze says, When the king of men holds the great image, the whole
world's people turn to rally round him. When people turn to rally round him, and do not
commit loss and harm, then the world shall become peaceful and secure.
Intoppa Francesco, 2000:
Jiyu Ren, 1985: Whoever holds fast to the great image will become that one to whom all
people under Heaven will come. (Even if all people under Heaven) come to him they will not
hinder each other,And all enjoy comfort, peace and health.
Jonathan Star, 2001:
Kaltenmark Max, 1965:
Kari Hohne, 2009:
Keping Wang, 2008:
Kim Ha Poong, 2003: Holding fast to the great form, Go anywhere under Heaven.
Wherever you go, nothing will harm you - You will be safe and in peace.
Kimura Yasuhiko Genku, 2004: From the great formless imagining the world emerges into
existence, Without obstruction, but with balance, harmony, and peace.
Kiyoashi : pseudonym for Mitchell, Stephen
Kline A. S., 2003:
Kohn Livia , 1993:
Kwok Man-Ho & Palmer Ramsay, 1993: Everyone will gather to the man Who rules in the
light of the One. To trust such a being is to live In true happiness and healing.
Kyril Ryjik, 1980:
LaFargue Michael,1992: Grasp the Great Image and the world will come it will come and not
be harmed - a great peace and evenness.
Larose Ray, 2000:
Larre (Père Claude Larre), 1994: Qui possède le Grand Symbole Fait accourir les êtres
sous le Ciel; Ils accourent et n’éprouvent aucun mal; Ils trouvent la sécurité d’une paix
immense
Lau D. C., 1963: Have in your hold the great image And the empire will come to you.
Coming to you and meeting with no harm It will be safe and sound.
Lauer Conradin Von, 1990: Celui qui suit le Tao peut parcourir le monde en toute quiétude.
Il trouvera partout paix, équilibre, sécurité. Il s'avance, impassible, dans la sérénité.
Lebensztejn, J.-C., 2009: Qui détient la grande image, sous-le-ciel on accourt à lui.
On accourt, mais pas de dommage ; bonheur et paix en abondance.
Legge James, 1881: To him who holds in his hands the Great Image (of the invisible Tao),
the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and
the feeling of ease.
Le Guin Ursula K., 1997: Hold fast to the great thought
and all the world will come to you, harmless, peaceable, serene.
Levi Jean, 2009: Qui détient l’image suprême attirera à lui l’empire.
Il viendra à lui et sera à l’abri du malheur. Grandes seront sa paix et sa joie.
Leyris P. et Houang Kia-Tcheng, 1949 : Qui possède le Grand Symbole
Tous s’en vont à lui sous le ciel. Ils n’en reçoivent nul dommage Mais sécurité paix et joie
Li David H., 2001: Whoever embraces the Grand Image attracts people in the world.
Attracting but not discriminating, they live in peace.
Lindauer David: Take hold of the great form The world comes toward Comes toward
without harm Peace and stability in the extreme.
Lin Paul J., 1977: Hold on to the great image And the whole world will follow.
Following without harm, in safety, peace, and comfort.
Liou Kia-hwai, 1967: Celui qui détient la Grande Image peut parcourir le monde.
Il le fait sans danger, partout il trouve paix, équilibre et tranquillité.
Ludd Ned, 2001:
Luke Chan, 2006: 执大象，天下往: Hold on to the great image; the world interacts.
往而不害，安平太: Interact but not harm; peace, equality and harmony
Hold on to the great image of unconditional love Tao!
Let all living creatures in the world interact and evolve freely!
Let all the people live in peace and harmony! Oh ruler, can you do that?
If you do, the world is a better place for you and me.
Lynn Richard John, 1999: Grasp the great image, and all under Heaven will turn to you.
Turning to you means not harm but safety and peace in great measure.
Mabry John R.,1995: Whoever holds firmly to following the Tao Will draw all the World to
herself. She may go anywhere and not be afraid, Finding only safety, balance, and peace.
MacHovec Frank J., 1962 ( pseudonim: Ganson C.):
Mackay Rory B., 2014:
Maclagan P. J., 1898:
Mair Victor H., 1990: Hold fast to the great image and all under heaven will come;
They will come but not be harmed, rest in safety and peace;
Ma Kou, 1984: Celui qui est fidèle au grand œuvre (grand symbole, grande image) Le
monde vient à lui. S’il vient ainsi et n’en éprouve aucun mal Il trouve paix et équilibre.
Matgioï (Albert de Pouvourville) 1894: [L'homme parfait] présente l'image de la Voie.
Tous les hommes viennent à lui ; ils viennent, et jamais ne cessent [de venir].
La paix règne partout ; on écoute ensemble la [parole] agréable.
Matsumoto Naoto, 2009: Grasp Big's image, and the world under the sky will go.
It goes by without harm. It's peaceful, calm, and Big.
Maurer Herrymon, 1985: Hold to the great symbol:
All beneath heaven will follow, Follow without harm, Quiet, even, secure.
McCarroll Tolbert, 1982: Hold on to the Great Image and all under heaven will approach
you. Coming to you and not being harmed, they will find rest, peace, and security.
McDonald John H., 1996: Hold the great symbol and great form of dao know-how.
He who visualises or holds the great symbol form at its best can go about his work (in such
as his empire), yet without doing harm. An then all the world follows. At last a lot of people
will come and meet no harm. All in peace, quietness and security, commonwealth. All can
enjoy comfort and health.
She who follows the way of the Tao will draw the world to her steps. She can go without fear
of being injured, because she has found peace and tranquility in her heart.
https://terebess.hu/english/tao/mccarrol.html
Mears Isabella, 1916: Hold fast the idea of "The Great," Then all men will be drawn to you.
They will come to you and receive no hurt, But rest, peace and great calm.
Medhurst Spurgeon C., 1905: Apprehend the inimitable conception, you attract the world;
coming it receives no harm, but it tranquil, peaceful, satisfied.
Merel Peter, 1995 : But if you accord with the Way All the people of the world will keep you
In safety, health, community, and peace.
Mitchell Stephen, 1988: (pseudonym Kiyoashi ): She who is centered in the Tao can go
where she wishes, without danger. She perceives the universal harmony, even amid great
pain, because she has found peace in her heart../ Mitchell Stephen et Benoit Labayle,
2008: Celui qui est centré dans le Tao peut aller où il le désire, sans danger. Il perçoit
l’harmonie universelle, même au milieu d’une grande douleur, car il a trouvé la paix dans son
coeur.
Moss Roberts, 2001:
Muller Charles,1991: Holding to the Great Form All pass away. They pass away unharmed,
resting in Great Peace..
Ni Hua-Ching, 1979: When the subtle Way of the universe is taught, people know where to
go and what to learn,
Nyssen Olivier : Ils tiennent la grande image(une procession),
tout le monde y va. Ils s'y rendent sans nuire, tranquilles, plats, paisibles.
Org Lee Sun Chen, 2000: If someone is successful in capturing the grandest phenomenon
[of cosmos with his description]; He may then be the right man for the world to follow;
Furthermore, if the world is processing [on this right course] unobstructed;
The world will enjoy peace, justice and prosperity.
Ould Herman, 1946:
Parinetto Luciano, 1995: Verso chi tiene in sé la grande immagine il mondo accorre,
accorre e non riceve danno ma calma e pace grandi.
Pouvourville: vedeti: Matgioï
Qixuan Liu, 2002: The owner of the biggest image attracts the whole world.
When all who come have been safely settled, The world will then be peaceful.
Red Pine (Bill Porter), 1996: Hold up the Great Image and the world will come and be
beyond harm safe serene and at one
Robinet Isabelle,1996:
Rosenthal Stan, 1984:
Solska Agnieszka, 2008: Embrace the great idea
And the whole world will come to you.
It'll come to you and suffer no harm.
It'll find no peril but contentment and peace.
Stenudd Stefan, 2011: Hold on to the great image, And the whole world follows,
Follows unharmed, Content and completely at peace.
Schmidt K. O., 1975:
Sumitomo, O. 1945:
Suzuki D.T. & Paul Carus, 1913: "Who holdeth fast to the great Form, Of him the world will
come in quest: For there we never meet with harm, There we find shelter, comfort, rest."
Ta-Kao Ch’u, 1904: To him who holds to the Great Form all the world will go. It will go and
see no danger, but tranquillity, equality and community.
Tan Han Hiong, 2003: When the ruler follows the way of Dao,
People will flock to him. They become the beneficiaries and enjoy peace and harmony.
Taplow Alan B., 1982:
Tran Cong Tien, 2001: He who holds the great image will attract all things to him.
They flock to him and receive no harm, for in him they find peace, security and happiness.
Trottier, J. L. A., 1994:
Vladimir Antonov, 2008:
Waley Arthur, 1934: He who holding the Great Form goes about his work in the empire
Can go about his, yet do no harm. All is peace, quietness and security.
Walker Brian Browne, 1996: Stay centered in the Tao and the world comes to you: Comes,
and isn't harmed; Comes, and finds contentment.
Wang Wayne L., 2004: With the Great Image all under heaven will follow
Come to it without hidrance; There will be peace and prosperity
Watts Alan
Wayism, 1992: 35.1 Centred in the Tao she moves anywhere, without thought of danger. At
peace with the universal harmony, even amid great pain, she comes to no harm.
Wayne Dyer, 2008: (plagiat Mitchell +Gia-Fu Feng): All men will come to him
who keeps to the one. They flock to him and receive no harm,
for in him they find peace, security, and happiness.
Wei Henry, 1982: Hold fast to the Great Form, And wherever in the world you go,
You will meet with no harm, But enjoy security, peace, and well-being.
Wieger Léon, 1913: A. Parce qu’il ressemble au grand prototype (le Principe, par son
dévouement désintéressé), tous vont au Sage. Il les accueille tous, leur fait du bien, leur
donne repos, paix et bonheur. / English text by Derek Bryce, 1999:
35.1 Because he resembles the great prototype (the Principle, through his disinterested
devotion), all come to the Sage. He welcomes them all, does them good, and gives them
rest, peace, and happiness.
Wilhelm Richard, 1911: Wer festhält das große Urbild, zu dem kommt die Welt.
Sie kommt und wird nicht verletzt, in Ruhe, Gleichheit und Seligkeit./ Wilhelm Richard et
Étienne Perrot, 1974: Celui qui est fidèle au grand Archétype, le monde vient à lui.
Il vient et n'est point lésé, dans la paix, l'égalité et la félicité. / El mundo se acerca
a quien es fiel al gran modelo original. Tranquilo, homogéneo y sereno, se acerca y no se le
hiere./ Oswald H. G., 1985:
Wing R.L, 1986: Hold fast to the Great Image,
And all the world will come. Yet its coming brings no harm, Only peace and order.
WorldPeace John, 1997: All beings are drawn to those who stay centered in their oneness
with Infinity because they flow in peace and harmony.
Wu John C. H.,1939: He who holds the Great Symbol will attract all things to him. They
flock to him and receive no harm, for in him they find peace, security and happiness.
Wu Yi , 1939: He who holds to the great image
Will be followed by the people of the world.
They will go unharmed, In safety, calm, and peace.
Xuezhi Hu, 2006:
Yang Xiaolin, 2002: If you have the DAO, everything will come to you.
They come to you because they will not be hurt anymore, and they will become secure and
peaceful.
Yutang Lin, 1948: Hold the Great Symbol and all the world follows, Follows without
meeting harm, (And lives in) health, peace, commonwealth
Zhang Z. Thomas, 2004: Those who grasp Tao will be followed by the whole world.
Following without worries, the world becomes secure, peaceful, and prosperous.
Zhengkun Gu, 2007: He who holds the great image (Tao) Attracts all the people to him.
Coming to him and not harming each other, They all live in peace and happiness.
Zi-chang Tang, 1969: He who holds fast to the superior model, the whole world may follow
him without ado. They follow him without harm, but with comfort, equality and prosperity.
F2: 35.2. Capitolul 35. Fraza 2 / Chapter 35. Phrase 2
Fraza 2 reda propoziţiile 35.03 / Phrase 2 Sentences 35.03
b 03 Tao's Unseasoned Revelation
35.03. 樂與餌，過客止。 lè yǔ ěr*, guò kè zhǐ.

muzica şi bucatele alese ii fac pe toţi drumeţii să poposească
noapte) drumeţul [pe omul profan ce "rătăceşte" chiar aşezat].
Music and feast: passing wayfarers pause;
Musik mit Festschmaus: vorbeiziehende Wanderer verweilen;
2. 樂與餌，過客止。
Legge James, 1881: Music and dainties will make the passing guest stop (for a time).
Suzuki D.T. & Paul Carus, 1913: Music with dainties makes the passing stranger stop.
Goddard Dwight & Henri Borel, 1919: Music and dainties attract the passing people,
Ram, 1932 : Cântecul şi ospăţul opresc pe drumeţul ce trece;

CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Cântecul şi
ospăţul opresc pe drumeţul infometat ce trece.
Ian Hin-Shun, 1953 / Ян Хин-Шун, 1951: El le aduce pace, linişte, muzică şi hrană. Chiar
călătorul se opreşte la el. /Он приносит им мир, спокойствие, музыку и пищу. Даже
путешественник у него останавливается. /He brings them peace, tranquility, music and
food. Even the traveler stops at his place.
Ram, 1932 :
Luca Dinu, 1993: iar muzica şi bunătăţile fac toţi trecătorii să poposească. 4 ( vedeti notele
in comentariu).
Lupeanu Mira, 1997: Muzica şi hrana bună Intrerup călătorii din drum.
Şerban Toader, 1999: Muzica şi desfătarea [sunt asemenea] drumeţului, [vremelnic]
zăbovind. 2
Sarbatoare Octavian, 2000/2002: Cel ce gustă din dulceaţa-i va vrea să rămână./
He who encounters them will want to stay.
Su Yan, 2009: Muzica şi bunătăţile ii fac pe toţi trecătorii să poposească. ( vedeţi notele in
comentariu).
Stanislas Julien, 1842 : La musique et les mets exquis retiennent l'étranger qui passe (310).
Chalmers John, 1868 : (If you have) music and dainties, the passing stranger will stop (at
your door).
Balfour F.H., 1884 : There will be tranquillity, peace, and universal joy, [the attraction of
which], acting as a bait, will detain the passing traveller.
Abbott Carl, 2012: Happily offering enticement, passing visitors stop.

Addiss Stephen & Stanley Lombardo, 1993: 35.2 Music and sweets Make passing guests
pause.
Archie J. Bahm, 1958: 35.2 Particular goods of various kinds attract the interests of men as
they travel through life.
Beck Sanderson, 1996: Music and delicacies to eat induce travelers to stay.
Blakney Raymond, 1955: At music and viands The wayfarer stops.
Bullen David, 2003:
Bynner Witter, 1944: As when, in a friendly place, Sure of hearty care, A traveler gladly
waits.
Byrn Tormond, 1997: Where there is music and good food, people will stop to enjoy it.
Chan Wing-Tsit, 1963: When there are music and dainties, Passing strangers will stay.
Chang Chung-Yuan, 1975: Music and delicacies may attract passersby to remain
momentarily,
Chen Chao-Hsiu , 2004: Banquets and delicacies are like passing guests: they cannot last.
/Sachsé Fontaine, 2013:
Chen Ellen Marie, 1989: When music and dainty dishes are offered, The passers-by stop.
Cheng Lin, 1949: Like music and baits, he attracts all passers-by.
Chou-Wing Chohan, 2002: The sounds of a tune and the scent of delicacies will cause the
stranger passing by to stop.
Cleary Thomas, 1991: When there is music and dining, passing travelers stop;
Correa Nina, 2005: The pleasure of tantalizing food will cause a passing traveler to stop.
Cronk George, 1999:
Crowley Aleister, 1923: Sweet sounds and cakes lure the traveler from his way.
Dale Ralph Allen, 2016: Passing guests may stop by-at first attracted
to your savory food and inspirational music.
Derek Lin, 2006: Music and food, passing travelers stop
Dicus John, 2002
Duyvendak J. J.-L., 1953: La musique et les appâts font s’arrêter un étranger qui passe.
/ Translated by J.J.L. Duyvendak, 1954: Music and dainties will make a passing stranger
halt his steps.
Edwin Sha, 1996:
Evola Julius (Nelle versioni del 1923 e del 1959):
Gauthier Andre :
Gia-Fu Feng & Jane English, 1972: Passersby may stop for music and good food,
Goddard Dwight & Henri Borel, 1919; Music and dainties attract the passing people,
Gorn-Old Walter, 1904: Where there is a festival the wayfarer will stay.
Hansen Chad, 2000: Concerts and feasts bring passing guests to a halt.
Haven Marc et Daniel Nazir,1988: La musique et la bonne chère attirent le voyageur de
passage et il s'arrête.
Heider John, 1985:.
Henricks, Robert G., 2000 (Guodian) :
Henricks, Robert G., 1989 (Mawang Dui ) : Music and food - for these passing travelers
stop.
Heysinger I. W., 1903: For music and dainties offered at your gate
The passing guest will tarry awhile and wait.
Hilmar Klaus, 2008: 03: Music together with alluring food... let even passing wayfarers halt;
/ Musik, zusammen mit Leckereien ... lassen vorbeiziehende Wanderer verweilen;
Hinton David, 2000: Music and savory food entice travelers to stop,
Ho Lok Sang, 2002: Music and good food can stop passers-by on their way.
Hsu Joseph, 2008:
Huang Chichung, 2003: Music and pastries Make the wayfarers pause.
Huang Tao & Edward Brennan, 2005: Enjoying greatly the music and food, Travelers stop by.
Hwang Shi Fu, 1987: He who takes delight in the Tao, and enjoys it, the true one will stay
with him.
Jiyu Ren, 1985: Music and dainties will make passing guests stop,
Kari Hohne, 2009:
Keping Wang, 2008:
Kim Ha Poong, 2003: Music and fine food Make the passing stranger stop.
Kimura Yasuhiko Genku, 2004: Music and feast provide fleeting pleasures in this
ephemeral world.
Kline A. S., 2003:
Kohn Livia , 1993:
Kwok Man-Ho & Palmer Ramsay, 1993: Good food and sweet music May make you stop -
You listen, in passing.
Kyril Ryjik, 1980:
LaFargue Michael,1992: For music and cakes, passing strangers stop,
Larose Ray, 2000:
Larre (Père Claude Larre), 1994: Musique et mets choisis Arrêtent en chemin un
quelconque passant
Lau D. C., 1963: Music and food Will induce the wayfarer to stop.
Lauer Conradin Von, 1990: Musique et bonne table attirent le passant.
Lebensztejn, J.-C., 2009: Les musiques et les douceurs font s’arrêter les passants ;
Legge James, 1881: Music and dainties will make the passing guest stop (for a time).
Le Guin Ursula K., 1997: Walking around, we stop for music, for food.
Levi Jean, 2009: Musique et ripailles arrêtent le passant,
Leyris P. et Houang Kia-Tcheng, 1949 : La musique et la bonne chère
Savent racoler les passants
Li David H., 2001: Hearing music and seeing food, visitors linger.
Lindauer David: Music and handing out dainties Passing guests stop
Lin Paul J., 1977: Music and viand will cause the traveler to stop.
Lindauer David:
Liou Kia-hwai, 1967: La musique et la bonne chère attirent les passants,
Ludd Ned, 2001:
Luke Chan, 2006: 乐与饵，过客止: Music and food make passing travelers stay.
Oh listen quietly! Natural music is everywhere.
Oh chew slowly! Natural produce is all around. Oh wuwei ruler! The passing guests all want
to stay in your kingdom and be part of this great image of Tao.
Lynn Richard John, 1999: Music and fine food make the passing visitor stay.
Mabry John R.,1995: Music and good food lure passers-by But words about the Tao Seem
bland and flavourless to them.
Mair Victor H., 1990: Music and fine food will make the passerby halt.
Ma Kou, 1984: Musique et nourriture Arrêtent celui qui passe
Matgioï (Albert de Pouvourville) 1894: Aux étrangers du dehors, le silence [suffit],
Matsumoto Naoto, 2009: Music and food make the passing traveller stop.
Maurer Herrymon, 1985: Music and dainties Make passing guests pause.
McCarroll Tolbert, 1982: A passing guest will pause at the sound of music and the smell of
fancy food.
McDonald John H., 1996: Sound of music, smell of good dishes will make the passing
stranger pause. Yes, offer music and dainties, very good things to eat and the [odd], passing
and wayfaring stranger will stays.
Where there is music and good food, people will stop to enjoy it.
Mears Isabella, 1916: When you provide music and exquisite food
The traveller will stay with you gladly.
Medhurst Spurgeon C., 1905: Like transient guests, music and dainties pass away.
Merel Peter, 1995 : If you offer music and food Strangers may stop with you;
Mitchell Stephen, 1988: (pseudonym Kiyoashi ): Music or the smell of good cooking may
make people stop and enjoy../ Mitchell Stephen et Benoit Labayle, 2008: Une musique ou
le fumet d’un bon plat peut amener des gens à s’arrêter et à y prendre plaisir.
Moss Roberts, 2001:
Muller Charles,1991: It is for food and music that the passing traveler stops.
Ni Hua-Ching, 1979: The teacher of the universal Way is like one who gives real food to
people.
Nyssen Olivier : Joyeux, ils offrent des gâteaux: "visiteur, arrête-toi ici."
Org Lee Sun Chen, 2000: The pleasure of listening to good music, and eating delicious
food, were as transient as travelers passed by;
Osho, 1975 [Talks on chapter 35 see Conexiuni ]:.
Ould Herman, 1946:
Parinetto Luciano, 1995: Attratto da musiche e bevande prelibate
si ferma il viator che passa,
Qixuan Liu, 2002: Melodious music and delicious food Can only attract passers-by.
Red Pine (Bill Porter), 1996: fine food and song detain passing guests
Solska Agnieszka, 2008: Travelers stop for food and for music
Stenudd Stefan, 2011: Music and food make the traveler halt.
Sumitomo, O. 1945:
Suzuki D. T. & Paul Carus, 1913: Music with dainties makes the passing stranger stop.
Ta-Kao Ch’u, 1904: Music and dainties will make the passing stranger stop.
Tan Han Hiong, 2003: Beautiful music and sumptuous foods allure all passers-by.
Tran Cong Tien, 2001: Music and dainty dishes make a passing guest pause.
Waley Arthur, 1934: Sound of music, smell of good dishes
Will make the passing stranger pause.
Walker Brian Browne, 1996: Most travelers are drawn to music and good food..
Wang Wayne L., 2004: (It is like) music and food that induce passers-by to stop .
Watts Alan
Wayism, 1992: 35.2 Music or the smell of good cooking may make people pause and linger
to savour its pleasure .
But words that point to the Tao seem monotonous and without flavour. 76
35.3 When you look for it, there is nothing to see.
When you listen for it, there is nothing to hear.
When you use it, it is inexhaustible. 77
Wayne Dyer, 2008: (plagiat Mitchell +Gia-Fu Feng): Music and dining are passing
pleasures,
yet they cause people to stop.
Wei Henry, 1982: Where there is music with good food,
The passers-by will pause and linger.
Wieger Léon, 1913: B. La musique et la bonne chère retiennent pour une nuit seulement un
hôte qui passe (les plaisirs sensuels sont passagers et il n’en reste rien). / English text by
Derek Bryce, 1999: 35.2 Music and good cheer may hold up a passer-by for but a night,
(since sensual pleasures are fleeting and leave nothing behind).
Wilhelm Richard, 1911: Musik und Köder: Sie machen wohl den Wanderer auf seinem Wege
anhalten. / Wilhelm Richard et Étienne Perrot, 1974: La musique et les mets alléchants
font s'arrêter en chemin le passant. / La música y los manjares hacen que el caminante
detenga sus pasos./Oswald H. G., 1985:
Wing R.L, 1986: When there is music together with food, The audience will linger.
WorldPeace John, 1997: The manifestations of music and delicious foodcatch the attention of
those passing by.
Wu John C. H.,1939: Music and dainty dishes can only make a passing guest pause.
Wu Yi , 1939: Music and good food tempt passing guests to pause;
Yang Xiaolin, 2002: Pleasant music and tasteful food will make even the passerby stop.
Yutang Lin, 1948: Offer good things to eat And the wayfarer stays.
Xuezhi Hu, 2006:
Zhang Z. Thomas, 2004: Music and banquet make the travelers stop by.
Zhengkun Gu, 2007: Music and food Can allure passersby to stop,
Zi-chang Tang, 1969: Musical temptation and food's flavor can stop a traveler on the road.
F3: 35.3 Capitolul 35. Fraza 3 / Chapter 35. Phrase 3
Fraza 3 reda propoziţiile 35.06-35.08 / Phrase 1 Sentences 35.04-35.08
c 06-08 Invizibil, inaudibil, inepuizabil/ Invisible, Inaudible, Inexhaustible/ Unsichtbar,
unhörbar, unerschöpflich
35.04. 道之出口 dào zhī chū kǒu*

De aceea despre Tao se spune: [ dacă guşti revelaţia/manifestarea lui Tao; când Tao e rostit;
Fii gura[flautul] prin care iese/vorbeşte/se exprimă/cântă Tao]
So about Tao it is said: [Dào's revelation tastes; Be the mouth [flute] through which Tao is
going out/is expressed/sings ]
Dào's Offenbarung mundet
35.05. 淡乎其無味。dàn hū qí wú wèi 。

[este] fad/searbăd, vai: şi pare fără gust
bland, oh: it seems without flavor!
fade, oh: sie scheint ohne Würze!
35.06. 視之不足見。shì zhī bù zú jiàn 。

privindu-l – tu nu-l poţi vedea
Look at it – you can't see it,
Betrachte es – nie kannst du es sehen,
35.07. 聽之不足聞。tīng zhī bù zú wén.

ascultându-l – tu nu-l poţi auzi
listen to it – you can't hear it,
belausche es – nie kannst du es hören,
35.08. 用之不足既。yòng zhī bù zú* jì.

folosindu-l – tu nu poţi să-l epuizezi/secătui
use it – you can't exhaust it!
nutze es – nie kannst du es erschöpfen!
3. 道之出口，淡乎其無味。視之不足見，聽之不足聞，用之不足既。
Legge James, 1881: But though the Tao as it comes from the mouth, seems insipid and has
no flavour, though it seems not worth being looked at or listened to, the use of it is
inexhaustible.
Suzuki D.T. & Paul Carus, 1913: But Reason, when coming from the mouth, how tasteless
is it! It has no flavor. When looked at, there is not enough to be seen; when listened to, there
is not enough to be heard. However, when used, it is inexhaustible.
Goddard Dwight & Henri Borel, 1919: while Tao's reality seen-is insipid. Indeed it has no
taste, when looked at there is not enough seen to be prized, when listened for, it can scarcely
be heard, but, the use of it is inexhaustible.
Ram, 1932 : Tao insă nu are gust: este fără savoare. Privit, nu se poate vedea; ascultat, nu se
poate auzi; s-a recurs la puterea sa, este nesfârsită.
CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: TAO insă nu are
gust, este fără savoare. Privit, nu se poate vedea, ascultat, nu se poate auzi; recurgând la
puterea sa, aceasta este insă nesfârşită. TAO este Supremul atotputernic pentru cel inţelept.
Ian Hin-Shun, 1953 / Ян Хин-Шун, 1951: Atunci cind Dao iese din gura el este anost, fara
gust. El este invizibil si nu poate fi auzit. In actiune, el este inepuizabil./Когда дао выходит
изо рта, оно пресное, безвкусное. Оно незримо и его нельзя услышать. В действии оно
неисчерпаемо./ When tao comes out of his mouth, it is bland, tasteless. It is invisible and
cannot be heard. In action, it is inexhaustible.
Luca Dinu, 1993: De-aceea despre Dao vorba spune: 5 e searbăd ! gust nu are,
privindu-l n-ai ce să vezi, ascultîndu-l n-ai ce s-auzi, 6 folosindu-l nu-l poţi secătui. 7. ( vedeti
notele in comentariu).
Lupeanu Mira, 1997: Exprimarea lui Tao E palidă, anostă;
Te uiţi la ea şi n-o vezi. O asculţi şi n-o auzi, O foloseşti şi nu-i dai de urmă.
Şerban Toader, 1999: [Când] Tao este slobozit pe gură, searbăd - vai ! - cât de săIciu !
Caut să-I văd, [ dar] nu-I zăresc cu totul ; dau să-I ascult, [dar] nu îl desluşesc.
De Tao mă slujesc, [dar] să-I sfârşesc nu-mi este cu putinţă. 3
Sarbatoare Octavian, 2000/2002: Dar Calea este cu mult mai profunda,
Transcende gustul, nu poate fi vazuta, Auzita, simtita sau cuprinsa./
But the Tao Way is much deeper, Transcends all the five senses.
Su Yan, 2009: De aceea despre Tao se spune: când e rostit, e searbăd şi nu are gust.
Privindu-L n-ai ce să vezi; Ascultându-L, n-ai ce să auzi;
Folosindu-L, nu-L poşi secătui! ( vedeţi notele in comentariu).
Stanislas Julien, 1842: Mais lorsque le Tao sort de notre bouche, il est fade et sans saveur.
On le regarde et l'on ne peut le voir ; on l'écoute et l'on ne peut l'entendre ; on l'emploie et
l'on ne peut l'épuiser.
Chalmers John, 1868 : Tau, in its passing out of the mouth, is weak and tasteless.
If you look at it, there is nothing to fill the eye. If you listen to it, there is nothing to fill the ear.
But if you use it, it is inexhaustible.1
1 "The simplicity of nature is not that which is easily read, but is inexhaustible."—Emerson
Balfour F.H., 1884 : The utterance of TAO is insipid; it has no flavour.
If looked at, it appears not worth seeing;
if listened to, it appears not worth hearing; but if used, it is found inexhaustible in resources.
Abbott Carl, 2012: Of the way passing through the mouth, tasteless its non-flavor.
Of watching, not enough to see. Of listening to, not enough to hear.
Of using, not enough already.
Addiss Stephen & Stanley Lombardo, 1993: 35.3 But the Tao emerges Flavourless and
bland. Look - you won't see it. Listen - You won't hear it. Use it - You will never use it up.
Archie J. Bahm, 1958: 35.3 But the all-pervasive way of Nature attracts no attention to itself
(for its true nature is not found to be in particulars).
Even though it is present in the mouth, it remains untasted.
Even though it is embedded in all objects, it remains unseen.
Even though it permeates sound, it remains unheard.
Yet, no matter how much we use it, it can never be exhausted.
Beck Sanderson, 1996: But the Way is mild to the taste. Looked at, it is invisible. Listened
to, it is inaudible. Applied, it is inexhaustible.
Blakney Raymond, 1955: But the Way, when declared, Seems thin and so flavourless! It is
nothing to look at And nothing to hear; But used, it will prove Inexhaustible.
Bullen David, 2003:
Bynner Witter, 1944: Though it may not taste like food And he may not see the fare Or
hear the sound of plates, How endless it is and how good!
Byrn Tormond, 1997: But words spoken of the Tao seem to them boring and stale. When
looked at, there is nothing for them to see. When listen for, there is nothing for them to hear.
Yet if they put it to use, it would never be exhausted.
Chan Wing-Tsit, 1963: But the words uttered by Tao, How insipid and tasteless! We look at
it; it is imperceptible. We listen to it; it is inaudible. We use it; it is inexhaustible.
Chang Chung-Yuan, 1975: But the taste of Tao is plain and without flavor. Look at it,
nothing can be seen. Listen to it, nothing can he heard. Employ it, it cannot be depleted.
Chen Chao-Hsiu 2004: The Tao passes the mouth, it cannot be tasted.
The Tao passes the eyes, it cannot be seen. The Tao passes the ears, it cannot be heard.
Yet it can never be exhausted by use. /Sachsé Fontaine, 2013:
Chen Ellen Marie, 1989: Tao, when it is uttered by the mouth,
Is so bland it has no flavor. When looked at, it is not enough to be seen.
When listened to, it is not enough to be heard, When used (yung), it is inexhaustible.
Cheng Lin, 1949: The utterance of Truth is insipid.
It cannot be seen with the eyes; it cannot be heard with the ears;
it cannot be exhausted from constant use.
Chou-Wing Chohan, 2002: But Tao, when it is expressed in words, is pure, devoid of all
taste. When someone looks at it, he won't see it. When someone listens to it, he won't hear it.
However, when someone uses it, it is everything.
Cleary Thomas, 1991: but the issue of the Way is so plain as to be flavorless. When you
look at it, it is invisible; when you listen to it, it is inaudible; when you use it, it cannot be
exhausted.
Correa Nina, 2005: Thus, words about Dao are hard to grasp! They are without flavor.
Look for it - there's not enough to be recognized.
Listen for it - there's not enough to be learned about. Yet it cannot be dismissed.
Cronk George, 1999:
Crowley Aleister, 1923: But the Word of the Dao, though it appear harsh and insipid,
unworthy to hearken or behold, has this use all inexhaustible.
Dale Ralph Allen, 2016: But they might leave more deeply enriched than they could have
anticipated- Because the silent song of Tao is the ulimate music,
and the infinate delicacy of Tao is the consummate nourishment.
Derek Lin, 2006: The Tao that is spoken out of the mouth Is bland and without flavor
Look at it, it cannot be seen; Listen to it, it cannot be heard; Use it, it cannot be exhausted
Dicus John, 2002
Duyvendak J. J.-L., 1953: Mais les paroles qu’on dit sur la Voie, comme elles sont fades et
sans saveur ! Regardée, elle ne vaut pas qu’on la voie ; écoutée, elle ne vaut pas qu’on
l’entende. Mais employée, elle ne peut être épuisée./ Translated by J.J.L. Duyvendak,
1954:
But the words which are uttered about the Way, - how insipid and without flavour are they!
Looked at, it is not worth seeing. Listened to, it is not worth hearing. But used, it cannot be exhausted!
Edwin Sha, 1996:
Evola Julius (Nelle versioni del 1923 e del 1959):
(1923)/ (1959)
Gauthier Andre :
Gia-Fu Feng & Jane English, 1972: But a description of the Tao
Seems without substance or flavor. It cannot be seen, it cannot be heard,
And yet it cannot be exhausted.
Goddard Dwight & Henri Borel, 1919: while Dao's reality seen-is insipid. Indeed it has no
taste, when looked at there is not enough seen to be prized, when listened for, it can scarcely
be heard, but, the use of it is inexhaustible.
Gorn-Old Walter, 1904: To the palate the Tao is insipid and tasteless. In regarding it the eye
is not impressed. In listening to it the ear is not filled. But in its uses it is inexhaustible.
Hansen Chad, 2000: Guidance coming out of the mouth. Isn't it bland? It lacks flavour.
Looking at it, it is not visible. Listen to it, it is not audible. Use it, it is not applicable.
Haven Marc et Daniel Nazir,1988: Mais ce qui vient du Tao ne flatte pas le palais, car il est
sans saveur. On le regarde, mais cela ne suffit pas pour le voir; on l'écoute, mais cela ne
suffi pas pour l'entendre. Si l'on a recours à lui, on ne peut l'épuiser.
Heider John, 1985:
Henricks Robert G., 2000 (Guodian) :
Henricks, Robert G., 1989 (Mawang Dui ) : Therefore, of the Tao's speaking, we say:
Insipid, it is! It's lack of flavor. When you look at it, it's not sufficient to be seen;
When you listen to it, it's not sufficient to be heard; Yet when you use it, it can't be used up.
Heysinger I. W., 1903: Though Tao in passing is tasteless,
With nothing to fill the eye, And with nothing to hear worth filling the ear,
You can use it exhaustlessly.
Hilmar Klaus, 2008: 04-05: yet Dào's speech, alas, seems bland and tasteless.
doch Dàos Worte scheinen fade, ach, wie ohne Geschmack.
06-08: Look at it – it seems invisible, listen to it – it seems inaudible, but use it – it seems
inexhaustible! / Schau nach ihm – es scheint unsichtbar, lausche nach ihm – es scheint
unhörbar, doch nutze es – es scheint unerschöpflich!
Hinton David, 2000: but the Way uttered forth isn't even the thinnest of bland flavors.
Look at it: not enough to see. Listen to it: not enough to hear. Use it: not enough to use up.
Ho Lok Sang, 2002: The Dao, on the contrary, offers only a bland taste.
It can hardly be seen or heard. Yet if one uses it, it is inexhaustible.
Hsu Joseph, 2008:
Huang Chichung, 2003: Therefore, when the Tao utters words,
They say: "How bland and tasteless! Looked at, It is not worth seeing;
Listened to, Not worth hearing." When used, however, It is inexhaustible.
Huang Tao & Edward Brennan, 2005: When the Tao is spoken forth plainly
It has no flavor at all. Look, but that is not sufficient for seeing.
Listen, but that is not sufficient for hearing. Use it, but it is not exhausted.
Hwang Shi Fu, 1987: The Tao's teaching is as dry as a course of tasteless dish.
It cannot be seen, nor can't be heard.
However, it will never be exhausted in its application.
Jiyu Ren, 1985: (But) Tao, if spoken out, will be insipid and tasteless. Being looked at, it is
imperceptible, Being listened to, it is inaudible, Being utilized, it is inexhaustible.
Kari Hohne, 2009:
Keping Wang, 2008:
Kim Ha Poong, 2003: When Tao comes out from the mouth,
How flavorless it is! You look at it, but it is invisible.
You listen to it, but it is inaudible. You use it, but it is inexhaustible.
Kimura Yasuhiko Genku, 2004: The Tao in its utterance brings no such pleasures to the
senses. The Tao, when looked at, cannot be seen by the eye. The Tao, when listened to,
cannot be heard by the ear. Yet, when used, it is forever inexhaustible.
Kline A. S., 2003:
Kohn Livia , 1993:
Kwok Man-Ho & Palmer Ramsay, 1993: But the Tao: how does it seem? Oh, tasteless and
shapeless by comparison. You cannot even hear it. It is even worth trying to? Yes, my friend
because it is unending.
Kyril Ryjik, 1980:
LaFargue Michael,1992: Tao flowing from the lips - flat. No taste to it.
Look for it: you will not be satisfied looking;
listen for it: you will not be satisfied listening;
put it into practice: you will not be satisfied stopping.
Larose Ray, 2000:
Larre (Père Claude Larre), 1994: Mais la Voie qui sort d’une bouche humaine Comme elle
paraî t fade et sans goût; On a beau regarder elle n’offre pas à voir On a beau écouter elle
n’offre pas à entendre; Oui mais à qui en use elle s’offre inépuisable
Lau D. C., 1963: The way in its passage through the mouth is without flavor.
It cannot be seen, It cannot be heard, Yet it cannot be exhausted by use.
Lauer Conradin Von, 1990: Mais la bouche qui parle du Tao ne le retient pas.
Car ce qu'elle dit est sans saveur : on le regarde et on ne le voit pas,
on l'écoute, et on ne l'entend pas. Pourtant, celui qui puise dans le Tao a puisé l'inépuisable.
Lebensztejn, J.-C., 2009: ce qui de la voie débouche est si fade et sans saveur ! Regardant,
on ne peut la voir ; écoutant, on ne peut l’entendre ; mise en œuvre, on ne peut l’épuiser.
Legge James, 1881: But though the Tao as it comes from the mouth, seems insipid and has
no flavour, though it seems not worth being looked at or listened to, the use of it is
inexhaustible.
Le Guin Ursula K., 1997: But if you taste the Way it’s flat, insipid.
It looks like nothing much, it sounds like nothing much.
And yet you can’t get enough of it.
Levi Jean, 2009: Mais dès qu’on parle de la Voie, Tous s’écrient : « C’est fade !
c’est insipide ! » La regardant, elle est invisible, l’écoutant, elle est inaudible,
l’utilisant, elle est alors inépuisable.
Leyris P. et Houang Kia-Tcheng, 1949 : Mais les paroles de la Voie
Étant sans ragoût ni saveur, Tu le regardes sans le voir
Et tu l’écoutes sans l’entendre Tout inépuisable qu’il soit.
Li David H., 2001: Direction, [as a subject] for discussion, is plain and flavorless.
Looking at it, it is invisible; Listening to it, it is inaudible; using it, it is inexhaustible.
Lindauer David: Things belonging with tao expressed Its blandness is equal to its lack of
flavor. Observing lacks enough sight Listening lacks enough hearing Using lacks enough
grasp.
Lin Paul J., 1977: But Tao spoken by mouth is flavorless and bland. Looked at, it cannot be
seen. Listened to, it cannot be heard. Used, it will never be exhausted.
Liou Kia-hwai, 1967: mais ce qui émane du Tao est monotone et sans saveur.
On regarde le Tao, Cela ne suffit pas pour le voir.
On l’écoute, Cela ne suffit pas pour l’entendre.
On le goûte, Cela ne suffit pas pour en trouver la saveur.
Ludd Ned, 2001:
Luke Chan, 2006: 道之出口，淡乎其无味: When Tao comes out of the mouth, it is plain
without taste.
视之不足见: Look at it and it is not enough to be seen;
听之不足闻: Listen to it and it is not enough to be heard;
用之不可既: Use it and it cannot be exhausted.
Oh when Tao comes out of the mouth, it is plain without taste; when looked at, it cannot be
seen; when listened to, it cannot be heard. Yet its use is inexhaustible.
Oh humble ruler! Your presence is just like Tao.
You govern without governing. You get things done without claiming credits.
You love people without showing your love. Yet there is everlasting peace!
Lynn Richard John, 1999: When the Dao is spoken of, how bland: it has no flavor at all!
We look for it, but not enough is there to see anything.
We listen for it, but not enough is there to hear anything.
We try to use it, but not enough is there to use up.
Mabry John R.,1995: Look, and it cannot be seen. Listen, and it cannot be heard. Use it,
and it cannot be exhausted.
Mair Victor H., 1990: Therefore, When the Way is expressed verbally, We say such things
as "how bland and tasteless it is!" "We look for it, but there is not enough to be seen."
"We listen for it, but there is not enough to be heard." Yet, when put to use, it is inexhaustible!
Ma Kou, 1984: Mais la voie qui traverse la bouche Est sans saveur.
Elle ne peut être vue Elle ne peut être entendue
Pourtant elle s’avère inépuisable.
Matgioï (Albert de Pouvourville) 1894: [Pour les autres] la Voie sort par sa bouche.
Qui parle vite [parle] sans saveur. On regarde [la Voie] et on ne la voit pas bien.
On l'écoute et on ne l'entend pas bien. On veut l'imiter, et on ne l'observe pas assez.
Matsumoto Naoto, 2009: Expressed "Tao" is plain and has no taste.
Even if you try to see Tao, you can't see it.
Even if you try to hear Tao, you can't hear it.
Even if you use Tao, you can't exhaust it.
Maurer Herrymon, 1985: But Tao is bland and without taste.
Looked at, it can't be seen; Listened to, it can't be heard; Used, it can't be used up.
McCarroll Tolbert, 1982: By comparison the Tao is mild and flavorless.
It is not solid enough to be seen, nor loud enough to be heard. Yet, it lasts forever.
McDonald John H., 1996: How different the words that dao gives forth! So thin, insipid, so
flavour- or tasteless! Still dao is mild to the taste. Looked at, it can't be seen. So look at dao;
it's quite imperceptible. If one looks for dao, there's hardly anything solid to see.
If one listens for it, there's nothing loud to hear. We listen to this inaudible [thing]. If one uses
it, its supply never fails. So use it; it's inexhaustible.
But words spoken of the Tao seem to them boring and stale.
When looked at, there is nothing for them to see.
When listen for, there is nothing for them to hear.
Yet if they put it to use, it would never be exhausted.
https://terebess.hu/english/tao/mcdonald.html#Kap35
Mears Isabella, 1916: When the Tao flows out from you to him
By his palate he does not detect its savour, By his eye he cannot perceive it,
By his ears he cannot hear it, But in using it he finds it to be inexhaustible.
Medhurst Spurgeon C., 1905: The Tao entering the mouth is insipid and without flavour;
when looked at it evades sight; when listened for it escapes the ear – (yet) its operations are
interminable.
Merel Peter, 1995 : The Way lacks art and flavour; It can neither be seen nor heard, But its
benefit cannot be exhausted.
Mitchell Stephen, 1988: (pseudonym Kiyoashi ): But words that point to the Tao seem
monotonous and without flavour. When you look for it, there is nothing to see. When you
listen for it, there is nothing to hear. When you use it, it is inexhaustible../ Mitchell Stephen
et Benoit Labayle, 2008: Mais les mots qui mènent au Tao semblent monotones et sans
saveur.
Quand tu le cherches, il n’y a rien à voir. Quand tu l’écoutes, il n’y a rien à entendre.
Quand tu l’utilises, il est inépuisable.
Moss Roberts, 2001:
Muller Charles,1991: When the Tao appears from its opening It is so subtle, it has no taste.
Look at it, you cannot see it. Listen, you cannot hear it. Use it You cannot exhaust it.
Ni Hua-Ching, 1979: The subtle Way of the universe is flavorless, with nothing much to offer
the mouth.
Nyssen Olivier : Leur voie sort de la bouche, fade, elle n'a pas de goût.
Les regarder sans voir suffisamment, les écouter sans entendre suffisamment,
leur utilité n'est pas suffisante depuis lors.
Osho, 1975 [Talks on chapter 35 see Conexiuni ]:.
Ould Herman, 1946:
Parinetto Luciano, 1995: ma quel che al Tao esce di bocca com'è scipito! non ha sapore.
A guardarlo non riesci a vederlo, ad ascoltarlo non riesci ad udirlo,
ad usarlo non riesci ad esaurirlo.
Org Lee Sun Chen, 2000: [When Tao was discussed]: As far as mouth was concerned, the
discussion gave off nothing more than tastelessness; As far as eyes were concerned, the
discussion offered nothing worthwhile to look at; As far as ears were concerned, the
discussion rendered nothing [musical which] deserves our making an effort to listen to it.
Nevertheless, when comes to the utilizations of discussions [about Tao], we shall discover
that their applications are inexhaustible.
Qixuan Liu, 2002: But the Way is, when put into one's mouth, tasteless,
When looked at, colorless, When listened to, uninteresting,
And, when used, limitlessly bountiful.
Red Pine (Bill Porter), 1996: when the Tao speaks it's senseless and plain we look and don't
see it we listen and don't hear it
Solska Agnieszka, 2008: Yet it is said of Tao That it is tasteless and bland.
When you look at it, there's not enough of it to see. When you listen to it, there's not enough
of it to hear. Yet, when you use it, you can't use it up.
Stenudd Stefan, 2011: But words spoken about the Way have no taste.
When looked at, there's not enough to see.
When listened to, there's not enough to hear. When used, it is never exhausted.
Sumitomo, O. 1945:
Suzuki D.T. & Paul Carus, 1913: But Reason, when coming from the mouth, how tasteless
is it! It has no flavor. When looked at, there is not enough to be seen; when listened to, there
is not enough to be heard. However, when used, it is inexhaustible.
Ta-Kao Ch’u, 1904: But Tao when uttered in words is so pure and void of flavour When one
looks at it, one cannot see it; When one listens to it, one cannot hear it. However, when one
uses it, it is inexhaustible. But we use it without end
Tan Han Hiong, 2003: They linger and then decide to stay. How is Dao best described?
Dao is tasteless, invisible and inaudible, But its use is inexhaustible.
Tran Cong Tien, 2001: But being said in the words, the Way is tasteless, flavorless, not
seen, not heard, but it cannot be used up.
Waley Arthur, 1934: How difference the words that Tao gives forth!
So thin, so flavourless! If one looks for Tao, there is nothing solid to see; If one listens for it,
there is nothing loud enough to hear. Yet if one uses it, it is inexhaustible.
Walker Brian Browne, 1996: When Tao is talked about, the words can seem bland and
flavourless. Looked at, it may not catch the eye. Listened to, it might not seduce the ear.
Used, it can never be exhausted.
Wang Wayne L., 2004: When Tao is offered, it is insipid and flavorlerss; Looking at it, it is
invisible; Listening to it , it is inaudible; But, when used, it is never exhausted.
Watts Alan
Wayism, 1992: 35.3 But words that point to the Tao seem monotonous and without
flavour. 76 When you look for it, there is nothing to see. When you listen for it, there is
nothing to hear. When you use it, it is inexhaustible. 77
Wayne Dyer, 2008: (plagiat Mitchell +Gia-Fu Feng): How bland and insipid are the things of
this world when one compares them to the Tao! When you look for it, there is nothing to see.
When you listen for it, there is nothing to hear. When you use it, it cannot be exhausted.
Wei Henry, 1982: But Tao, on being set forth orally, Is insipid and tasteless.
It is invisible when looked at, And inaudible when listened to,
Yet its utility will never come to an end.
Wieger Léon, 1913: C. Tandis que l’exposé du grand principe du dévouement désintéressé,
simple et sans apprêt, qui ne charme ni les yeux ni les oreilles, plaît, se grave, et est d’une
fécondité inépuisable en applications pratiques. / English text by Derek Bryce, 1999:
35.3 Whereas the exposition of the great principle of disinterested devotion, simple and
gentle, which charms neither the eyes nor the ears, pleases, engraves itself, and is of an
inexhaustible fecundity in matters of practical application.
Wilhelm Richard, 1911: Der Sinn geht aus dem Munde hervor, milde und ohne
Geschmack.
Du blickst nach ihm und siehst nichts Sonderliches. Du horchst nach ihm und hörst nichts
Sonderliches. Du handelst nach ihm und findest kein Ende./ Wilhelm Richard et Étienne
Perrot, 1974: Le SENS sort de la bouche, doux et insipide. Tu le cherches du regard et ne
vois rien d'extraordinaire. Tu tends l'oreille et n'entends rien d'extraordinaire. Tu agis selon lui
et ne trouves pas de fin. / Pero el SENTIDO deja la boca suave y sin sabor. Lo observas y
no ves nada en particular. Lo escuchas y no oyes nada extraordinario. Actúas conforme a él,
y no hallas el fin./Oswald H. G., 1985:
Wing R.L, 1986: But when the Tao is expressed, It seems without substance or flavor.
We observe and there is nothing to see. We listen and there is nothing to hear.
We use it and it is without end.
WorldPeace John, 1997: But the essence of Infinity goes unnoticed. It makes no sound
and has no flavor and yet It is the inexhaustible source of the manifestations of all sounds
and all flavors.
Wu John C. H., 1939: But the words of Tao possess lasting effects, Though they are mild
and flavourless, Though they appeal neither to the eye nor the ear.
Wu Yi, 1939: [But,] the Way that is tasted has no flavor, Looked at, it cannot be seen,
Listened to, it cannot be heard, Used, it cannot be exhausted.
Xuezhi Hu, 2006:
Yang Xiaolin, 2002: When being talked about, the DAO is tasteless.
When you look at it, you will not see it; when you listen to it, you will not hear it;
However, when you use it, it will never run out.
Yutang Lin, 1948: But Tao is mild to the taste. Looked at, it cannot be seen; Listened to, it
cannot be heard; Applied, its supply never fails.
Zhang Z. Thomas, 2004: But when Tao is said, it is plain and flavorless.
It is invisible when it is looked at. It is inaudible when it is listened to.
It is inexhaustible when it is utilized.
Zhengkun Gu, 2007: But the Tao, coming out of the mouth, Is tasteless. It cannot be seen,
It cannot be heard, But when using it, you can never exhaust its use.
Zi-chang Tang, 1969: When Dao is tasted by mouth, it is mild and without flavor.
When it is looked at, it cannot be entirely seen; when it is listened to, it cannot be entirely
heard; and when it is taken, it cannot be eaten.
5. Commentary/Comentariu/ Commentaire
/Kommentar/Comentario/Commento
Stanislas Julien (1842):
CHAPITRE XXXV
Le Saint garde (309) la grande image (le Tao), et tous les peuples de l'empire accourent à
lui.
Ils accourent, et il ne leur fait point de mal ; il leur procure la paix, le calme et la quiétude.
La musique et les mets exquis retiennent l'étranger qui passe (310).
Mais lorsque le Tao sort de notre bouche, il est fade et sans saveur.
On le regarde et l'on ne peut le voir ; on l'écoute et l'on ne peut l'entendre ; on l'emploie et
l'on ne peut l'épuiser.
Note
(309) E : Le mot tchi veut dire « garder, conserver ». La grande image, c'est le Tao. Le Saint
conserve le Tao ; il pratique le non-agir, et tout l'empire vient se soumettre à lui. L'empire
s'étant soumis à lui, le Saint à son tour peut lui procurer de grands avantages, et le faire jouir
de la paix, du calme et de la quiétude.
Suivant Liu-hie-fou, les mots ngan, p'ing et thaï expriment différents degrés de repos ;
p'ing est le superlatif de ngan, et thaï le superlatif de p'ing.
La langue française ne possède pas de mots qui puissent rendre ces différentes nuances.
(310) E et Sou-tseu-yeou : Si l'on fait entendre de la musique, si l'on sert des mets exquis,
cela suffit pour arrêter le voyageur qui passe.
Mais (B) lorsque la musique a cessé, lorsque les mets exquis sont consommés, le voyageur
se retire à la hâte. Cette comparaison montre que les jouissances du siècle sont illusoires et
n'ont qu'une faible durée. Il n'en est pas de même du Tao. Quoiqu'il ne puisse réjouir nos
oreilles ni flatter notre goût (sic et Pi-ching) comme la musique et les mets exquis, (E) dès
qu'on l'a adopté et qu'on en fait usage, il peut s'étendre au monde entier et à la postérité la
plus reculée. La musique et les mets sont quelque chose de trop chétif pour être mis en
comparaison avec le Tao.
--------------------------------
Matgioï (Albert de Pouvourville) 1894:
TRENTE-CINQUIÈME PAGE
[L'homme parfait] présente l'image de la Voie.

Tous les hommes viennent à lui ; ils viennent, et jamais ne cessent [de venir].
La paix règne partout ; on écoute ensemble la [parole] agréable.
Aux étrangers du dehors, le silence [suffit],
[Pour les autres] la Voie sort par sa bouche.

Qui parle vite [parle] sans saveur.
On regarde [la Voie] et on ne la voit pas bien.
On l'écoute et on ne l'entend pas bien.
On veut l'imiter, et on ne l'observe pas assez.
NU ARE NOTE
-------------------------------
Wieger Léon, 1913 /English text by Derek Bryce, 1999:
Chapitre 35. Texte.

A. Parce qu’il ressemble au grand prototype (le Principe, par son dévouement désintéressé),
tous vont au Sage. Il les accueille tous, leur fait du bien, leur donne repos, paix et bonheur.
35.1 Because he resembles the great prototype (the Principle, through his disinterested
devotion), all come to the Sage. He welcomes them all, does them good, and gives them
rest, peace, and happiness.
B. La musique et la bonne chère retiennent pour une nuit seulement un hôte qui passe (les
plaisirs sensuels sont passagers et il n’en reste rien).
35.2 Music and good cheer may hold up a passer-by for but a night, (since sensual pleasures
are fleeting and leave nothing behind).
C. Tandis que l’exposé du grand principe du dévouement désintéressé, simple et sans

apprêt, qui ne charme ni les yeux ni les oreilles, plaît, se grave, et est d’une fécondité
inépuisable en applications pratiques.
35.3 Whereas the exposition of the great principle of disinterested devotion, simple and
gentle, which charms neither the eyes nor the ears, pleases, engraves itself, and is of an
inexhaustible fecundity in matters of practical application.
Rien de plus dans les commentaires.
----------------------
Wilhelm Richard, 1911/Wilhelm Richard et Étienne Perrot, 1974:

Wer festhält das große Urbild,
zu dem kommt die Welt.
Sie kommt und wird nicht verletzt,
in Ruhe, Gleichheit und Seligkeit.
Musik und Köder: Sie machen wohl den Wanderer auf seinem Wege anhalten.
Der Sinn geht aus dem Munde hervor,

milde und ohne Geschmack.
Du blickst nach ihm und siehst nichts Sonderliches.
Du horchst nach ihm und hörst nichts Sonderliches.
Du handelst nach ihm und findest kein Ende.
--------------------------------------------
Richard Wilhelm / Étienne Perrot : 35
Celui qui est fidèle au grand Archétype, le monde vient à lui.

Il vient et n'est point lésé, dans la paix, l'égalité et la félicité.
La musique et les mets alléchants font s'arrêter en chemin le passant.
Le SENS sort de la bouche, doux et insipide.

Tu le cherches du regard et ne vois rien d'extraordinaire.
Tu tends l'oreille et n'entends rien d'extraordinaire.
Tu agis selon lui et ne trouves pas de fin.
-----------------------------
El mundo se acerca
a quien es fiel al gran modelo original.
Tranquilo, homogéneo y sereno,
se acerca y no se le hiere.
La música y los manjares

hacen que el caminante detenga sus pasos.
Pero el SENTIDO deja la boca

suave y sin sabor.
Lo observas y no ves nada en particular.
Lo escuchas y no oyes nada extraordinario.
Actúas conforme a él, y no hallas el fin.
-------------------------------------
Notes : Richard Wilhelm / Étienne Perrot

Commence encore par quatre sentences en vers. Le « grand Archétype » est comme le
SENS. Cf. aussi verset 14.
============================================
Duyvendak J. J.-L., 1953: ./Translated by J.J.L. Duyvendak, 1954:
XXXV/35
Celui qui tient la grande image, tout le monde accourt à lui. Ceux qui accourent ne subissent
pas de tort, mais demeurent en paix et union (avec le ciel et la terre)./
To him who holds the great Image, All-under-heaven will resort.
Those who resort to him, will suffer no harm, but will dwell in peace and union (with heaven
and earth).
La musique et les appâts font s’arrêter un étranger qui passe. /

Music and dainties will make a passing stranger halt his steps.
Mais les paroles qu’on dit sur la Voie, comme elles sont fades et sans saveur ! Regardée,
elle ne vaut pas qu’on la voie ; écoutée, elle ne vaut pas qu’on l’entende. Mais employée, elle
ne peut être épuisée./
But the words which are uttered about the Way, - how insipid and without flavour are they!
Looked at, it is not worth seeing. Listened to, it is not worth hearing. But used, it cannot be
exhausted!
Notes
Pour l’expression « Image », appliquée à la Voie, comparer XIV, XXI et XLI. Je pense que
l’idée est le contraire de XXIX : saisir, conquérir tout le monde par l’activité. « Union » (avec
le ciel et la terre) est mon interprétation de t’ai (128), mot que je prends dans le sens qu’il a
comme désignation du 11e hexagramme du Livre des Mutations, où sa signification est
définie comme je le fais ici.
Pour « les paroles », je suis avec Ma Siu-louen une vieille leçon yen (5) au lieu de k’eou
(129) « bouche » ; yen donne une rime avec kien (130) « voir » et wen (131) « entendre » ;
cette leçon est donc sûre.
Il semble qu’après l’allusion à la « musique » et aux « appâts » quelque chose soit
tombé du texte.
Pour la fin de ce chapitre, voir XIV et Tchouang-tseu XXII, 7 (Legge 11, p. 68-69) : « Nous la
regardons, mais il n’y a pas de forme ; nous l’écoutons, mais il n’y a pas de son... La
Voie ne peut être entendue ; ce que l’on entend ne l’est pas. La Voie ne peut être vue ;
ce que l’on voit ne l’est pas. La Voie ne peut être exprimée ; ce que l’on exprime ne
l’est pas »
Les mots pou tsou (132) dans le texte semblent indiquer que la Voie, en apparence, « ne
vaut pas » être vue ou entendue. La dernière phrase (dans laquelle je lis, avec Ho-chang-
kong, « ne peut » au lieu de « ne vaut ») est alors une finale inattendue, bien que le
contraste ne soit exprimé d’aucune façon. Pour la pensée, voir la dernière ligne de VI.
---------------------------------------------------
Wayism, 1992:
35: Attitude of Benevolence
35.1 Centred in the Tao she moves anywhere, without thought of danger. At peace with the
universal harmony, even amid great pain, she comes to no harm.
35.2 Music or the smell of good cooking may make people pause and linger to savour its
pleasure .
35.3 But words that point to the Tao seem monotonous and without flavour. 76
When you look for it, there is nothing to see.
When you use it, it is inexhaustible. 77
Notes
76. See also Rom 14:17. This allusion to the senses is also used almost in the same words
in the Gita.
77. See also ch 4, 5, 20
----------------------------------------------
Correa Nina, 2005: 35- What Tempts You?
Dao De Jing Chapter 35
Verbally substantiate an image of greatness, and the whole world will flock to it.
Flock to it and not criticize it.
Secure and emancipated in greatness.
The pleasure of tantalizing food will cause a passing traveler to stop.
Thus, words about Dao are hard to grasp!

They are without flavor.
Look for it - there's not enough to be recognized.
Listen for it - there's not enough to be learned about.
Yet it cannot be dismissed.
Commentary:
35 ~ What Tempts You?
-Verbally substantiate an image of greatness, and the whole world will flock to it.
-Flock to it and not criticize it.
-Secure and emancipated in greatness.
People tend to flock like sheep to what others claim is valuable. Advertising campaigns are
based on showing why their product or service is better than their competitor's. Brand names
are promoted as desirable, not because the product is necessarily better, but because people
feel a sense of conformity and social acceptance when they possess what they've been told
to buy. Political candidates depend on advertising campaigns as well to ensure that they'll be
elected and supported in office. All that's necessary is to convince most of the people that
something is Great in order to get them not to question whether it’s really that Great or not.
-The pleasure of tantalizing food will cause a passing traveler to stop.

-Thus, words about Dao are hard to grasp!
-They are without flavor.
People can be easily lured to what satisfies their senses. The more elaborate and exciting a
product or belief-system is presented to the public, the more quickly they'll flock to it.
Promises of love, enlightenment, heavenly bliss, or sensual satisfaction will attract even a
disinterested passer-by. How bland in comparison are words about Dao. There are no
promises of wealth, position, praise or eternal salvation in texts about Dao. It isn't very
tempting to most people.
-Look for it - there's not enough to be recognized.

-Listen for it - there's not enough to be learned about.
-Yet it cannot be dismissed.
You might try to look for something dazzling about Dao, as though it could jump right out and
attract your attention, but you wouldn't necessarily know it if you saw it. You might try to read
words that would tell you fantastic things about how it will increase your life, but there aren't
words enough to get you all excited about it. You might ask: “Then what's the point of even
considering Dao?” Anyone who's attracted to trinkets and baubles would probably just pass it
by. However, there’s always something in your heart that knows all those trinkets and
baubles are just superficial, and something screams out to be recognized - for what it is, not
for what you think you know or think you have. That’s the part of you which is intimately
connected to Dao, and thus to your own heart. Will you choose to ignore it?
Alternate Translation:
If everyone says something is great, the whole world will want to have it.
They’ll want to have it and not look for any faults in it.
They’ll feel secure in having something everyone else thinks is great.
The smell of delicious food cooking would make anyone want to stop and have a taste.
But these words about Dao might not make much sense.
They don’t offer many tasty tidbits.
If you look for it with your eyes, you can’t see it.
If you listen for it with your ears, you can’t hear it.
Even so...... You can’t completely ignore it.
--------------------------------
Luke Chan, 2006:
Master Luke Chan 8 Secrets or The eight principles of Tao Te Ching :
According to the answers to the above questions, Tao Te Ching can be grouped into eight
principles:
1. Tao; 2. Oneness; 3. Action; 4. Silence; 5. Life; 6. Peace; 7. Contentment; 8. Love.
The principles of Tao Te Ching have been applied to religion, science, politics, commerce,
medicine, education, sports, arts, and kung fu
https://www.goodreads.com/book/show/30824367-8-secrets-of-tao-te-ching
Chapter 1- 81 What's Tao Te Ching? Dao De Jing, Lao Tzu, Laozi, 老子, 道德经.
read by author Master Luke Chan
https://www.youtube.com/watch?v=dTXyY8VvTTw
8. Secret Eight: Love

http://www.chilel.com/Tao_Quotes_8_of_8.html#quotes_chapter13
5; 7; 13; 27; 29; 34; 35; 49; 75;
Chapter 35
Sentence for Sentence Translation:
执大象，天下往: Hold on to the great image; the world interacts.

往而不害，安平太: Interact but not harm; peace, equality and harmony
乐与饵，过客止: Music and food make passing travelers stay.
道之出口，淡乎其无味: When Tao comes out of the mouth, it is plain without taste.
视之不足见: Look at it and it is not enough to be seen;
听之不足闻: Listen to it and it is not enough to be heard;
用之不可既: Use it and it cannot be exhausted.
Interpretational Translation of Tao Te Ching Chapter 35：
Hold on to the great image of unconditional love Tao!

Let all living creatures in the world interact and evolve freely!
Let all the people live in peace and harmony!
Oh ruler, can you do that?
If you do, the world is a better place for you and me.
Oh listen quietly! Natural music is everywhere.

Oh chew slowly! Natural produce is all around.
Oh wuwei ruler! The passing guests all want to stay in your kingdom and be part of this great
image of Tao.
Oh when Tao comes out of the mouth, it is plain without taste; when looked at, it cannot be
seen; when listened to, it cannot be heard. Yet its use is inexhaustible.
Oh humble ruler! Your presence is just like Tao.
You govern without governing.
You get things done without claiming credits.
You love people without showing your love.
Yet there is everlasting peace!
----------------------
Matsumoto Naoto, 2009:
http://taotechingdecoded.com/TbM/3500.html
Big's image (Matsumoto Naoto, 2009)
Tao Te Ching Chapter 35
Grasp Big's image, and the world under the sky will go.
It goes by without harm.
It's peaceful, calm, and Big.
Music and food make the passing traveller stop.
Expressed "Tao" is plain and has no taste.

Even if you try to see Tao, you can't see it.
Even if you try to hear Tao, you can't hear it.
Even if you use Tao, you can't exhaust it.
[Paraphrased]
Picture Big's (=Tao's) image although it is unimaginable. It is easier to accept your hologram
(="the world under the sky") if you understand how it functions as a catalyst.
What is the difference between good and harm? In fact, none. There is only your judgement.
If you don't judge, they are the same. Regardless of your judgement, Tao keeps on
functioning. It goes around.
Essentially, Tao is "peaceful, calm", and omnipresent. Its objective is the creation and
recreation of itself. The rest has no value.
The world (=your hologram), like "music and food", affects "the passing traveller" (=you)
because it is a catalyst. It exists in order to stimulate you to emit more of the fundamental
energy Tao. You are here in this world as a traveller. Your destination is not the end of your
life. It is each act of accepting something and loving someone.
No matter how well you explain Tao, the expression is words, not Tao itself. Probably Tao
and its function are too simple for some people to accept. They may find the expression
tasteless. But it has the taste called "no taste". No taste is not exactly the same as
"tasteless".
Tao is not visible. It is useless to comprehend its function in the 3-dimensional world.
Tao is not audible. It is not a field of waves.
Tao is the unlimited source of energy.
Related Articles
- Chapter 34 Tao's state. Big is a nickname for Tao.
-Taoism videos / Chapter 35 1-4 Music

http://taotechingdecoded.com/31to40/3501.html
-Taoism videos / Chapter 35 5-8 Invisible

Tao by Matsumoto Taoism videos / Chapter 35 1-4.

Music
-----------------------------------------------------
Tao Te Ching Chapter 35-1 Big's image
Grasp Big's image, and the world under the sky will go.(Ch.35)
♦ ♦ ♦
"Big" means Tao.
Lao Tzu is asking you to picture the image of Tao.
It is a nasty task because it is not possible.
The least harmful answer might be what you see in front of you, the world.
Let's call your hologram Tao.
What!
Hologram = Tao?
Yes. Hologram = Tao.
It is a sheer contradiction, but, when you really accept it, your spiritual quest will end and the
world of the holograms will go around.
☞ See the post with a photo at «Tao by Matsumoto» blog
http://taotechingdecoded.blogspot.com/2010/04/tao-te-ching-chapter-35-1-bigs-image.html
☞ Watch the video and read its comments at YouTube
https://www.youtube.com/watch?v=OzTFcWxdqhc
-------------------------------------------------
Tao Te Ching Chapter 35-2 No harm
It goes by without harm. (Ch.35)
♦ ♦ ♦
What's the difference between good and harm?
None.
Judgement exists only in your “mind”.
Whether you think it is harmful or not, Tao keeps on functioning.
It keeps on recreating itself. (☞ See Chapter 74 Reincarnation)
The world of holograms goes around.
It is like toppings on the ice cream.
Whether you like the toppings or not, they don't stop your ice cream from melting.
http://taotechingdecoded.blogspot.com/2010/04/tao-te-ching-chapter-35-2-no-harm.html
https://www.youtube.com/watch?v=nAEw--kuKTI
-------------------------------------------------
Tao Te Ching Chapter 35-3 Big's s omnipresence
It's peaceful, calm, and Big. (Ch.35)
♦ ♦ ♦
IA: "Master Bonbon, what does Tao look like?"
B: "Peace, brother."
A: "Eh, peace, Master Bonbon"
B: "Be calm, and you will see it."
A: "Be calm. I've gotta be calm.
Then, I can see Tao. I will see it…. I can't see it. Oh, my god! I cannot see it!"
Not too bad. Not too bad, Master Bonbon, although we will never see Tao.
Or, I should say we are able to see Tao everywhere.
It is omnipresent.
Tao's sole objective is the creation and recreation of itself.
The rest is not important at all.
http://taotechingdecoded.blogspot.com/2010/04/bigs-omnipresence-35-3-tao-te-ching.html
https://www.youtube.com/watch?v=vTR62JObb-o
-------------------------------------------------
Tao Te Ching Chapter 35-4 Music and Food
Music and food make the passing traveller stop. (Ch.35)
♦ ♦ ♦
We are all passing travelers in this world of holograms.
When we hear beautiful music, we stop.
When we smell the good odor of some food, we stop.
Like other holograms, music and food exist to stimulate us to emit more fundamental energy
Tao.
Our destination is not the end of the life.
It is each act of accepting something and loving someone.
http://taotechingdecoded.blogspot.com/2010/04/tao-te-ching-chapter-35-4-music-food.html
https://www.youtube.com/watch?v=VbJDYeSHgAg
-------------------------------------------------
Chapter 35 5-8. Invisible
----------------------------------------
Tao Te Ching Chapter 35-5 Tasteless
Expressed "Tao" is plain and has no taste. (Ch.35)
♦ ♦ ♦
We try hard to explain Tao, but words are not good enough.
I just wonder why.
Probably Tao and its function are too simple.
And people might say: "C'mon! It cannot be that simple."
They may prefer some complicated jargons to the simple way to express Tao.
They find it tasteless.
Nevertheless, it has the taste called «no taste».
It is not exactly the same as «tasteless».
http://taotechingdecoded.blogspot.com/2010/04/tao-te-ching-chapter-35-5-tasteless.html
https://www.youtube.com/watch?v=zRhi4ShUu5M
-------------------------------------------------
Tao Te Ching Chapter 35-6 Invisible Tao

Even if you try to see Tao, you can't see it. (Ch.35)
♦ ♦ ♦
You cannot see Tao.
All what you see is the manifestation of Tao.
Japanese Zen Master Dogen says:
"If one emits Truth and goes back to the source, the false emptiness of ten directions will emit
Truth and go back to the source."
一人発真帰源、十方虚空、発真帰源
(Tenborin 転法輪, «Shobogenzo»)
It means:
"When one emits Love the fundamental energy (=Tao) and goes back to Tao, his hologram
will emit Love and go back to Tao, too".
Every hologram can be Tao- the nothingness.
Love = Tao = Buddha
http://taotechingdecoded.blogspot.com/2010/04/tao-te-ching-chapter-35-6-invisible-tao.html
https://www.youtube.com/watch?v=yHatxayqcHk
-------------------------------------------------
Tao Te Ching Chapter 35-7 Inaudible Tao
Even if you try to hear Tao, you can't hear it. (Ch.35)
♦ ♦ ♦
You cannot hear Tao. It is not sound waves.
Some might want to think that Tao is a sort of field where the interactions of waves take
place.
The idea is seductive, but I find it a trap.
If you mix Tao with the idea of an objective space, surely you will get confused sooner or
later.
The famous three monkeys at Toshogu temple in Nikko, Japan, know a little better.
http://taotechingdecoded.com/51to60/5600a.html
"See nothing. Say nothing. Hear nothing."
It is not only about something evil.
In Japanese, we say that the monkeys of wisdom see, say, or hear nothing at all.
http://taotechingdecoded.blogspot.com/2010/04/tao-te-ching-chapter-35-7-inaudible-tao.html
https://www.youtube.com/watch?v=oYpRFgx5Jk0
-------------------------------------------------
Tao Te Ching Chapter 35-8 Inexhaustible Tao
Even if you use Tao, you can't exhaust it. (Ch.35)
♦ ♦ ♦
Probably, this is one of the most encouraging sentences in Tao Te Ching.
Once you accept that so-called "Self" is just a concept,
Once you become free from cause and effect, You are eternal.
Tao is unlimited. So are you.
Tao is the inexhaustible fountain of energy.
All you have to do is to keep emitting and receiving the energy.
The rest?
It is not worth worrying about.
http://taotechingdecoded.blogspot.com/2010/04/tao-te-ching-chapter-35-8-inexhaustible.html
https://www.youtube.com/watch?v=7WjHNBnthmU
-------------------------------------------------
========
Abbott Carl, 2012:
https://www.centertao.org/essays/tao-te-ching/
https://www.centertao.org/essays/tao-te-ching/carl/
https://www.centertao.org/essays/tao-te-ching/carl/chapter-35/
Chapter 35
Translation
Hold the great image and all under heaven come toward you.
Coming toward you but without harm, its quiet equanimity greatest.
Happily offering enticement, passing visitors stop.
Of the way passing through the mouth, tasteless its non-flavor.

Of watching, not enough to see.
Of listening to, not enough to hear.
1) hold (manage; stick to, carry out; observe) big (great) elephant (appearance; image;
resemble) land under heaven go (in the direction of; toward; past; previous <preposition>
to; toward). 执大象天下往。(zhí dà xiàng tiān xià wàng.)
2) go (in the direction of; toward; past; previous <preposition> to; toward) <conj.> and
(yet, but) no (not) evil (harm; calamity; impair; kill), peaceful (quiet; calm) flat (even; smooth;
equal > tie; equal; impartial) highest (greatest; excessively; too). 往而不害安平太。(wàng ér
bù hài ān píng tài.)
3) happy (cheerful, music) give (offer, support > and; together with_ take part in) cakes
(pastry; bait; > entice), cross (past; through; over; exceed) visitor (traveler; customer) stop
(to; till; only). 乐与饵，过客止。(lè yú ĕr, guò kè zhĭ.)
4) road (way, principle; speak; think) of speak (utter; exit) thin (light; tasteless; weak) in
(at; from; because; than) his (its, he, it, that; such) nothing (without) taste (flavor; smell;
interest). 道之出口淡乎其无味。(dào zhī chū kŏu dàn hū qí wú wèi.)
5) look at (regard; watch) of no (not) foot (leg; enough; full; as much as) show (one can
well perceive). 视之不足见。(shì zhī bù zú jiàn.)
6) listen (hear; obey / allow) of no (not) foot (leg; enough; full; as much as) hear (news;
story; reputation; smell). 听之不足闻。(tīng zhī bù zú wén.)
7) use (apply <frml> hence) of no (not) foot (leg; enough; full; as much as) already
(<conj.> since; both… and…). 用之不足既。(yòng zhī bù zú jì.)
Second Pass: "Work in Progress" 10/03/2013

Issues:
In reading this today, Of the way, passing through the mouth, tasteless its non-flavor, I was
tempted to resurrect the way I interpreted it earlier, Of the way, speech is meaningless, so
lofty its non-flavor. The Chinese characters seem to support both ways:
road (way, principle; speak; think) of speak (utter; exit) thin (light; tasteless; weak) in (at;
from; because; than) his (its, he, it, that; such) nothing (without) taste (flavor; smell;
interest). 道之出口淡乎其无味 (dào zhī chū kŏu dàn hū qí wú wèi.)
Character 3 and 4 (出口) together mean ‘of speak (utter; exit)’ which fits the earlier
interpretation (speech is meaningless). However, the individual characters look like this: chū
(出) go or come out; exceed; go beyond; issue; kǒu (口) mouth; opening; entrance; mouth;
hole, which suits the current interpretation (passing through the mouth).
All in all, I think the current way is more in keeping this the next three lines which refer to Of
watching, Of listening, and Of using. One other factor is how this applies to all sentient life,
not just those that speak.
Commentary:
Of the way, speech is meaningless, so lofty its non-flavor, is also pertinent and warrants
comment. The meaninglessness is why I sometimes wonder why I’m doing this. Shouldn’t I
just quit writing this kind of stuff and stick to practical side of life? Not really if I intend my
speech to serve a connecting social purpose more than capturing any lofty non-flavor of the
‘Dao’. That is my intention. What I am doing is little different from that of prey yelling out
warning screeches when a predator approaches. In my case, the ‘predator’ to be wary of is
thinking.
Realizing I don’t know is better; not knowing this knowing is dis-ease.

Man alone faults this dis-ease; this so as not to be ill.
https://www.centertao.org/tao-te-ching/carl/chapter-71/
The only way to moderate the dis-ease is by calling attention to it. The only ones who might
benefit are those who realize we all have this dis-ease. Even then, I am only beating around
the bush, or as in the elephant parable, touching one part of the elephant. As long as I
remember that is what I’m doing, I’ll be okay.
Of watching, not enough to see and Of listening to, not enough to hear helps remind me that
it is not this. In fact, ‘not this… not this’ that has long been my motto. I think I picked it up from
some yoga reading way back. The idea of “not this”, reminds me to look for what I’ve not
seen or heard. Searching for what is missing from the picture, a “Where is Waldo” where I
don’t even know what Waldo looks like, is incredibly useful. It is one of the best ways to see
through the blind spot,
https://www.centertao.org/blog/2010/12/02/john-cleese-a-taoist/
even if I end up with yet more of the same…
Dark and dark again, the multitude, of wondrous entrance.
https://www.centertao.org/tao-te-ching/carl/chapter-1/
Suggested Revision:
Hold the great image and all under heaven come toward you.
Coming toward you and without harm, its quiet equanimity greatest.
Happily offering enticement, passing visitors stop.
Of the way, passing through the mouth, tasteless its non-flavor.
Of watching, not enough to see.
Of listening to, not enough to hear.
First Pass: "Chapter of the Week" 12/12/2009
This chapter offers a teaching on what to look for in life that can bring contentment.
https://www.centertao.org/tao-te-ching/dc-lau/#chapter-33
Well, don’t they all? Perhaps, but each from a slightly different angle. Calling it a teaching is
not that accurate either in the usual sense that a teaching tells you what to do.
The Tao Te Ching’s teaching
is really an invitation to dig down deep into your own mind to find something (or Nothing)
relevant. Simply put, one needs to bring mental rigor to this, which may explain its under-
whelming popularity. Not that folks don’t bring mental rigor to life mind you. It is just that rigor
often arise from perceived necessity. The ‘fuzzy’ muddled nature of the Tao Te Ching
doesn’t really stimulate that sense of urgency.
Enjoyable things in life, like music and food, entice us to stop

and linger for awhile on life’s journey. However, when we become full of the music and food,
we travel on. In a very real sense we are seeking that great image this chapter refers too.
Think of this a one of biology’s hoodwinks,
keeping living things on their life’s journey from birth to death. If the great image is what we
seek, how then can we hold it?
The age old view of “Thou art that,” (Tat Tvam Asi)
https://www.britannica.com/EBchecked/topic/584066/tat-tvam-asi
and the related “not this, not this” (similar to negative theology?)
http://atheism.about.com/od/theology/a/negative.htm
are helpful. Knowing that everything you see perceive is you (that thou art) is equivalent to
knowing that nothing is ‘it’ (not this, not this). In other words as long as you hold onto
something, your hands are full and there is no way to hold the great image. Only by letting go
can you hold on (ah yes, Straightforward words seem paradoxical).
The beauty of holding the great image (or holding Nothing,

if you like) is that use will never drain it.
Everything else can certainly be exhausted by use.
It is a little ironic how costly Nothing truly is. Costly? Sure, you must give everything to
receive Nothing. That’s a pretty steep price indeed!
Go to D.C. Lau's translation of chapter 35

---------------------------------
Lau D.C. translation of chapter 35

Chapter 35
Have in your hold the great image

And the empire will come to you.
Coming to you and meeting with no harm
It will be safe and sound.
Music and food Will induce the wayfarer to stop.
The way in its passage through the mouth is without flavor.

It cannot be seen,
It cannot be heard,
Yet it cannot be exhausted by use.
Commentary on chapter 35
https://www.centertao.org/essays/tao-te-ching/dc-lau/chapter-35-commentary/
Have in your hold the great image

And the empire will come to you.
Coming to you and meeting with no harm
It will be safe and sound.
Music and food
Will induce the wayfarer to stop.
I have two principle mental states. I’m either grasping after something I feel I need or I have
in my hold the great image (to some extent) and rest content. When I’m mindful of the great
image I’m quiet and can let the empire come to me, instead of chasing after life. Of course,
when instincts take over, I drop the great image and off I go, which is natural. However, to
keep such chaotic reactions minimal, I must be careful how I categorize my perceptions. The
more weight I give to judgments, the more likely I’m going to over-react as though my survival
depends on them. That’s fine if a bus is barreling down on me, but a foolish waste of energy
if I get provoked by a bus going too slow, for example.
The broader my perspective, the more moderate my response to irritating situations. When I
hold the great big picture, I can avoid getting embroiled in much of the unnecessary drama
which is all around me. A bit of drama is okay, but to spend my whole life skipping from one
drama to the next…
There is a kind of ‘Catch 22’ dilemma at play here. When I stop, I can more easily have in my
hold the great image; yet only when I have in my hold the great image am I able to really
stop. Thus, I find it helpful to actively keep in mind Scriptural precepts. These may help guide
my perceptions and defuse instinctual reactions. Then at least I have a fighting chance?
I’m a wayfarer traveling through life. My need to feel safe and sound drives everything I do.
This is true even, for example, when in youth I drove my motorcycle 120mph. Simply
speaking, the motor cycle and speed compensated for my feelings of inadequacy and
insecurity. I felt more safe and secure from the sensation of power which the cycle gave me,
even though I put myself at considerable risk!
Music and food induce the wayfarer to stop until he’s satiated. Then it’s on to the next desire.
Desire works by creating a biochemical illusion that you can never stop and rest until you
satisfy it (the desire). The most powerful needs even convince you that, once satiated, you’ll
be able to stop and enjoy everlasting happiness. After years of being hoodwinked by this
illusion, I’ve learned to distrust its siren call; all ‘needs’ are unreal and relative, and none will
deliver me to happiness. This growing distrust of apparent reality turns me inward to hold the
great image. When I do, I stop and rest content.
The way in its passage through the mouth is without flavour.

It cannot be seen,
It cannot be heard,
Yet it cannot be exhausted by use.
The way in its passage through the mouth is without flavor invokes my mind to look for what’s
hidden. This helps me discover a broader perspective than I would have if I just focused of
what seems obvious. What seemed obvious yesterday has become murky today. I’ve grown
to distrust that which seems obvious today, for there is a good chance it won’t be tomorrow.
When I look deeper within, I find something more constant, though it cannot be seen, it
cannot be heard, yet it cannot be exhausted by use.
My senses provide me raw data about external conditions. By themselves, the senses are
not a problem; their effects depend on what degree of truth and importance I assign to each
flavor. How I judge them determines my life. Seeking truth and importance through that which
has flavor, stirs me around, up and down, on the turbulent surface waters of life. I remain
mostly oblivious to the great image. I never really stop, and feel safe and sound until death
sets me free. In a way, death and the great image have much in common.
The most important ‘thing’ in life lies beneath my senses. I’ve always known this, but the
push—pull of my emotions and senses keeps enticing me to gobble up that which has flavor!
Thankfully, as the years go by I tend to gobble less and savor more of that which cannot be
seen, and cannot be heard.
------------------------------------
Derek Lin, 2006:
https://terebess.hu/english/tao/DerekLin.html#Kap35
35
Hold the great image
The world will come
They come without harm, in harmonious peace.
Music and food, passing travelers stop
The Tao that is spoken out of the mouth

Is bland and without flavor
Look at it, it cannot be seen
Listen to it, it cannot be heard
Use it, it cannot be exhausted
Notes
When we hold the great image of the Tao, the world will come into a state of harmonious
peace.
Rough Draft of notes
Holding to the Great Form
All pass away.
They pass away unharmed, resting in Great Peace.
It is for food and music that the passing traveler stops.
When the Tao appears from its opening
It is so subtle, it has no taste.
Look at it, you cannot see it.
Listen, you cannot hear it.
Use it
You cannot exhaust it.
Apprehend the inimitable conception, you attract the world; coming it receives no harm, but
is tranquil, peaceful, satisfied.
Like transient guests, music and dainties pass away.
The Tao entering the mouth is insipid and without flavor; when looked at it evades sight;
when listened for it escapes the ear - (yet) its operations are interminable.
---------------------------------
Stenudd Stefan, 2011:
https://www.taoistic.com/taoteching-laotzu/
https://www.taoistic.com/taoteching-laotzu/taoteching-35.htm
https://www.taoistic.com/taoteching-laotzu-book.htm
35 Elusive, But Never Exhausted- "Hold on to the great image."(Stenudd Stefan, 2011)
Tao Te Ching - Chapter 35
35. "Hold on to the great image."
Hold on to the great image,

And the whole world follows,
Follows unharmed,
Content and completely at peace.
Music and food make the traveler halt.
But words spoken about the Way have no taste.

When looked at, there's not enough to see.
When listened to, there's not enough to hear.
When used, it is never exhausted.
Elusive, But Never Exhausted

The image that Lao Tzu refers to is Tao, the Way. The word he uses also means
appearance, similarity, and likeness. One might call it an impression or a symbol. He wants
to make clear that the elusive Tao is more than its image. What we see of it is much less than
what it is.
Still, what we perceive is what we see and hear, so we need to go in the direction
pointed out by our senses – yet, constantly reminding ourselves that there is more to it and
that the Way reaches farther than we are able to detect. If we hold on to it and go where it
leads, we will find that the whole world complies and benefits as well.
Although Tao is hard to see or hear, and words to describe it become far from
spectacular, it's inexhaustible. That's because it's not a thing or a creature, but a principle, a
natural law that governs the universe. Tao is the way the universe works. The whole universe
may dissolve without the law of its fate doing so. Like a formula it can be used over and over
and over, without suddenly ceasing to function.
This is more evident to us than to people of antiquity. They saw everything in the world
as expressions of struggling powers, whether those were divinities or other forces. Therefore,
they could imagine the sun one morning refusing to rise, or crops one year failing completely
to grow. They had little idea of irresistible natural laws that Heaven and Earth and all things
therein could but obey.
Nowadays, we imagine the universe completely controlled by nothing but natural laws,
without any will of its own or any will beyond it. We regard it all as machinery. This image
comes closer to Lao Tzu's idea of Tao, but it lacks some of the poetry and beauty of the
latter.
Strangely, the word for image, hsiang, also means elephant. This probably stems from a
time when elephants could only be seen on pictures from other parts of the world.
© Stefan Stenudd.
------------------------------
Wayne Dyer, 2008: (plagiat Mitchell +Gia-Fu Feng):

35 Living Beyond Worldly Pleasures
35th Verse
All men will come to him
who keeps to the one.
They flock to him and receive no harm,
for in him they find peace, security, and happiness.
Music and dining are passing pleasures,

yet they cause people to stop.
How bland and insipid are the things of this world when one compares them to
the Tao!
When you look for it, there is nothing to see.

When you use it, it cannot be exhausted.
Living Beyond Worldly Pleasures

Take a few moments before reading this chapter and ask yourself the following
questions: When I think of pleasure, what activities readily come to mind? How
do I distinguish between what I find enjoyable and what I don’t?
Generally, pleasure is described as something experienced by the senses and
available here in the world of form. Perhaps you experience it in a sumptuous
meal, in your favorite music, or on the golf course, but it’s most certainly a
welcome motivating force for you. Problems can occur, however, when such
pursuits become the primary focus of life. In other words, an emphasis on
worldly pleasures can quite easily create an imbalance in your system, leading to
upset and disease. Obesity, eating disorders, drug and alcohol abuse, addictions
of every description, and preoccupations with plastic surgery are just a few of
the undesirable results.
Most everything defined as pleasurable is temporary, so if you need more and
more of it, then it has a grip on you. What you desire so strongly has become
your jailer, trapping you into believing that it will bring you peace, security, or
happiness . . . but it never does. Worldly pleasures only seduce you into
becoming dependent on them, and they leave you always wanting more. It’s a
craving that can never be satisfied: You need another great meal in order to have
that pleasure again because it vanished almost immediately upon the completion
of your dessert. You need to keep the music playing because when it stops, your
enjoyment stops, too. All addictions scream out this depressing message: “You’ll
never, ever get enough of what you don’t want.”
Contrast this bleak picture of pleasure, which Lao-tzu calls “bland and
insipid,” with the ecstasy of the Tao. Just for a moment, imagine having the
perspective of the Tao as you read this verse, and see if you can change the way
you look at this idea of pleasure. The benefits of having a concept that
harmonizes with the Tao are outlined in the opening lines: All people will flock
to you, and they’ll find peace, security, and happiness when they do. The reason
why they’ll discover these three jewels is because you exude such qualities. Your
emphasis is on the Tao—it’s who you are and therefore what you have to give
away.
You are now changing the way you look at things, so your idea of pleasure
shifts beyond the worldly nudges of your senses. You taste your food, but you’re
in awe of the magic that produced the delectables you’re eating, as well as the
perfection of this incredible cycle that continues in the elimination and reuse of
what you’ve consumed. The constant behind this ever-changing world becomes
your new Source of pleasure, expressed in the wonder and bewilderment you
feel. Yes, of course you continue to enjoy your meals, but your pleasure is in
being at one with what allows it all to transpire.
You know that you can’t find, hear, see, or touch the Source, yet it’s always
available and can never be depleted. The music that you hear isn’t the Tao; the
Tao is the invisible energy that fills the empty spaces that give you so much joy.
And that happiness you feel is the eternally available and longed-for pleasure of
transcending the physical limitations of a human body. Touching the Tao is way
beyond any of the sensory pleasures that we somehow believe will satisfy that
longing for transcendence.
Addictions become impossible because you no longer try to get worldly
pursuits to satisfy you. It’s like realizing that you can fly when you’ve been
walking faster and faster, but never getting enough speed or altitude—you kept
trying to satisfy a natural longing to be aloft through the pleasure of rapid
walking. Now you observe the way nature flows: You clearly see it never asking
for more, never using up more, and absolutely never demanding that it be
provided with more than is necessary to maintain a perfect balance. The realm of
passing pleasures is no longer your central place of 35th Verse selfidentification.
You’re at peace, feeling secure and happy because you’ve
changed your worldview to include the infinite Tao . . . how could addictions
ever compare?
Imagine a heroin addict believing that peace, security, and happiness are
available with an inexhaustible supply of opiates. That scenario is impossible
because the pleasure that drugs bring lasts but a few seconds, and then the
opposite of peace, security, and happiness clicks in. The addict keeps trying to
fly by running faster—ultimately he comes to despise his life and destroy
himself in the process. Such is the destiny of those who seek the pleasures of the
world of the senses to fulfill their longing and natural ability to transcend the
physical plane.
Here’s what Lao-tzu is offering you in this profound verse of the Tao Te Ching:
Notice the eternal bliss that’s always with you—even when the delicacies are
out of sight!
Change your way of thinking of yourself as a totally physical being. Instead,
recognize that worldly pleasures that tend to be overdone are attempts to
transcend the physical, which isn’t going to happen without tapping into your
natural connection to the Tao. Stop equating sensory delight with the Taoinspired
bliss that’s available to you. Enjoy all that you experience through the
senses: Love your fine dining, bask in the melodies of your favorite music, and
be appreciative of the excitement of sexual energy. But notice that this is all
coming from your sensory self, which is happily adaptable to this world. Then
seek your “Tao self,” which transcends the physical, and explore its pleasures.
Reexamine what true, lasting, enjoyment is. Even though the effects of the Tao
may initially have no appeal to your seeing, hearing, touching, tasting, and
smelling faculties, they’ll fulfill the longing you’re trying to sate with worldly
pursuits. When you’re chasing any passing fancy, begin recognizing its value in
the here and now, but stop trying to get it to satisfy a greater longing.
Introduce transcendent thankfulness to your everyday life.

Make it a daily practice to give thanks for the presence of the eternal Tao that’s
always with you. From an appreciative viewpoint, the world that you formerly
desired will begin to look different. In the grateful Tao awareness, feelings of
being incomplete when worldly pleasures are unavailable are replaced with a
transcendent thankfulness. What used to be a need for a worldly delight is
replaced with gratitude and contentment for being aware of the aspect of you
that is the Tao, free of physical and earthly limitations and confinement. Living
with conscious appreciation of the Tao will attract more people and experiences,
enriching your balance of mortal and eternal awareness. Open yourself to the
unlimited love and abundance of the Tao and you’ll attract more of that same
love and abundance to you. Your world has changed because you see the Tao
where you previously only noticed your mortal self needing worldly pleasures.
Do the Tao Now

Go on a 24-hour fast. When you feel hunger pangs, switch your thoughts to
gratitude for the eternal force that’s always with you. Warmly let your physical
self know that it will be fed when the fast is over, then switch to the Tao self
that’s unaware of hunger. Enjoy the different nature of the Tao self by
concentrating on locating its energy flowing through your body. It will reveal
itself—perhaps as contented, exhilarated, or blissful. Note the difference
between how this feels compared with worldly pleasures
===============================
-----------------------------------------
Luca Dinu, 1993:
35
Ţine strîns Marea Imagine 1
şi toate din Subceresc 2 au să vină;
au să vină şi rău n-o să li se facă
fiindcă e pace, linişte şi mulţumire. 3
iar muzica şi bunătăţile fac toţi trecătorii să poposească. 4
De-aceea despre Dao vorba spune: 5

e searbăd ! gust nu are,
privindu-l n-ai ce să vezi,
ascultîndu-l n-ai ce s-auzi, 6
folosindu-l nu-l poţi secătui. 7.
Note
1. Am tradus literal, "a ţine strîns" avind probabil aici sensul de "a se călăuzi, a urma (Dao) " .
"Marea Imagine" este o metaforă pentru Dao, sau, cum consideră Liou Kia-hway, "l'intuition
fondamentale du Dao". Expresia apare şi în capitolul 41. Nu am găsit o manieră
satisfăcătoare pentru a reda în româneşte dublul sens al termenului da1 "mare" (ca
dimensiuni) , respectiv "măreţ". Ne mărginim să menţionăm aici că am tradus acest termen
prin "măreţ" în capitolul anterior cît şi în alte locuri în text.
2. "Toate din Subceresc" desemnează aici, desigur, oamenii care urmează suveranul ce
practică nefăptuirea şi care aplică principiile daoiste în guvernare.
3. O parte din exegeţii chinezi contemporani preferă să citească termenul echivalat de noi
prin "pace" ca "de aceea", modificind şi rindul anterior: "(toti oamenii din) Subceresc au să
vină la el şi nu au să-şi facă rău unii altora ( = între ei sau suveranul lor şi ei suveranului):
de aceea vor avea linişte şi mulţumire".
4. Aceste prime şase rinduri rimează în original, constituind unul din cele mai inchegate
fragmente din întregul text.
5 . "De-aceea" apare numai in textele de la Mawangdui, pe care le-am urmat in echivalarea

ultimelor rinduri ale capitolului. O traducere literală ar fi: "De-aceea despre Dao au apărut
(diverse) spuneri.
Iată: ... " Victor H. Malr traduce aceeaşi frază in mod diferit: "Therefore, when the Way Is
expressed verbally, we say such things as ... "
În loc de "vorbă", in variantele standard apare "gură", intreaga frază trebuind să fie
echivalată : "Dao care iese e ură (este searbădl nu are gust) ... " S-au mai propus şi alte
echivaIări: "Vorbele despre Dao sint (serbede şi fără gust.) ... ", "Dao exprimat prin cuvinte
este (searbăd şi fără gust ) ... " etc.
În opinia noastră, este posibil ca textul să citeze în continuare dintr-un fond proverhial al
tradiţiei daoiste sau, pur şi simplu, să se autociteze, nuanţind afirmatii din capitolele 4 sau 14,
de exemplu. Fiind mai puţin închegat decît prmul pasaj al capitolului, pasajul care incepe aici
ar fi putut avea iniţial un statut de comentariu, ajungand să fie integrat ulterior- în cuplinsul
capitolului. Nu putem afirma insa cu certitudine acest lucru , rindurile care urmează putînd fi
la fel de bine ilustrarea daoistă a unor aserţiuni proverbiale pe care, in stilul caracteristic
întregii cărţi, autorul sau autorii le folosesc ca pretext retoric pentru a-şi introduce şi nuanţa
doctrina.
6. Lit.eral, aceste ultime două rinduri ar trebui echivalate: "privit. nu este suficient (de mult/de
vizibil) pentnl a fi văzut, ascultat, nu este suficient (de mult/de sonor) pentru a fi auzit".
7. Unii exegeţi consideră căl această frază nu este simetrică, ci in contrast cu cele
precedente, trebuind tradusă: "... însă folosindu-l, nu poate fi secătuit." Am urmat comentariul
lui Wang Bi : nici în variantele standard , nici în textele de la Mawangdui nu avem vreun
termen care să poată fi tradus prin "insă/dar/ totuşi" şi să marcheze in acest fel contrastul
intre acest rînd şi cele anterioare.
35.1 Pacea care există cînd strins il ţii pe Dao
Lie zi îi spuse lui Guan Yin : "Omul desăvîrşit străbate ne stiut lumea ( = e unu cu lucrurile) şi
nu întîlneşte nici o piedică; el trece prin foc şi nu simte căldura şi merge fără frică [le
deasupra celor zece mii de lucruri ( = printre nori, prin aer etc. ) . Aş dori să vă întreb cum se
poate ajunge la această stare ( = de desăvîrşire) ."
"Aceasta apare, răspunse Guan Yin, prin păstrarea suflării (originare) în stare pură. şi nu are
nimic de-a face cu şiretenia, istetimea, hotărirea sau îndrăzneala. Aşază-te, am să-ţi explic .
Toate cele care au chip, asemănare, sunet şi culoare sînt lucruri ( = făpturi) şi un lucru nu
poate fi (deosebit de altul ( = datorită atributelor care sînt comune tuturor): poate atunci
vreunul să fie mai presus de celelalte? Nu, căci toate sînt înzestrate cu un chip ( =au
condiţionări) . Însă lucrurtle sînt create de ceea ce nu are formă şi cu toate se întorc la
ceea ce nu se supune prefacerii: pe cel care-l obtine pe acesta ( =Dao) şi-l păstrează pînă la
capăt, cum să mai poată lucrurile să-I oprească printre ele? Un asemenea om se aşază
in locul unde căi rele ( = excese) nu există, se ascunde în ţesătura fără de capăt ( = a lui
Dao, care cuprinde toate lucrurile) , rătăcind prin ceea ce se află la inceputul şi sfirşitul celor
zece mii de lucruri.
El esteunu cu da tu l firii sale ( = nu se abate de la natura originară) , îşi hrăneşte suflarea şi-
şi stringe la un loc toată Puterea, spre a putea pătrunde pînă la Creatorul tuturor lucrurilor.
Astfel, ce e ceresc in el este păstrat întreg, spiritul său nu are fisuri, iar lucrurile
(= exterioare) în el nu pot pătrunde.
Un om beat, căzînd din trăsură , se răneşte, dar nu moare. Oasele şi încheieturile sale sînt la
fel ca ale celorlalţi, însă ceea ce păţeşte el e cu totul diferit ( = de ce i s-ar întîmpla unui om
care n-a băut căzînd din trăsură) .
Spiritul său e intreg, el nu ştie nici că s-a aflat în trăsură, nici că a căzut din ea: viaţa şi
moartea, spaimele şi frica nu intră în inima lui ( = nu-l tulbură) şi de aceea, cind lucrurile i se
pun împotrivă, nu se teme. Dacă pînă şi cel pe care vinul îl face să fie întreg este în acest fel,
cum are să fie oare cel pe care Cerul îl face să fie intreg?
Înţeleptul se ascunde în cele ale Cerului, şi de aceea nimic nu-i poate face rău.
Cel care vrea să se răzbune nu rupe sabia duşmanului şi chiar cel rău la inimă
nu poartă pică olanului purtat de vînt (care l-a lovit) .
Pornind de la acest Dao (al nefăptuirii), Subcerescul ar fi in pace şi în armonie şi n-ar mai
cunoaşte haosul războaielor, iar pedeapsa cu moartea n-ar mai exista. Fă să crească
cerescul, nu omenescul. din oameni, ca s ă ajungă pe potriva Cerului .
Făcînd să crească cerescul din fiecare , Puterea se naşte, dar făcînd să crească omenescul,
se nasc tilhăriile. Dacă oamenii nu pun niciodată friu cerescului şi nu privesc cu uşurinţă
omenescul din ei, cu toţii au să se apropie de-adevărata lor natură!"
Zhuang zi, cap. 19 "A prlcepe viaţa"
Lupeanu Mira, 1997:

35
Cine îl poate deţine pe Tao1

Atrage după sine tot universul.
Atrage şi nu distruge
Toate aflându-şi tihna
Muzica şi hrana bună

Intrerup călătorii din drum.
Exprimarea lui Tao

E palidă, anostă;
Te uiţi la ea şi n-o vezi.
O asculţi şi n-o auzi,
O foloseşti şi nu-i dai de urmă.
Semnificatie
continua capitolul anterior anterior 34
-prima parte exprima efectul contopirii ori identificarii cu tao;
O data ce ai castigat ori ai (fost) patruns de principiul Tao realizezi unitatea /armonia cu
intregul univers
- a doua secventa introduce imaginea metaforica a calatorului pe drumul cunoasterii lui Tao.
Orice placere (si Lao Zi indica doua: muzica si hrana) este efemera, pe cand Tao e vesnic.
Intreruperea calatoriei poate insemna amanare, ratacire pt totdeauna ori pierderea caii spre
Tao
- ultima secventa indica dificultatile apropierii de invatatura si intelepciunea lui Tao care cere
nonactiune, iar nu actiune
Nota
1. zhi da xiang
zhi: a prinde
da: mare
xiang: a semana; simbol; ceea ce seamana cu Tao, fiindca Tao nu are nume, nu poate fi
vazut (capitolele 14,41)
-----------------------------------------
Şerban Toader, 1999:
Versetul XXXV
[Spre cel care] cu străşnicie pe Tao* îl păzeşte, mulţimea se îndreaptă.

Se-ndreaptă [către el! ci [el] nu caută s-aducă vătămare. Tihna şi împăciuirea vor domni. 1
Muzica şi desfătarea [sunt asemenea] drumeţului, [vremelnic] zăbovind. 2
[Când] Tao este slobozit pe gură, searbăd - vai ! - cât de săIciu !

Caut să-I văd, [ dar] nu-I zăresc cu totul ; dau să-I ascult, [dar] nu îl desluşesc.
De Tao mă slujesc, [dar] să-I sfârşesc nu-mi este cu putinţă. 3
* Literal: "măreaţa-nfăţişare" (da xiang), metaforă pentru Tao ; am urmat, ca de cele mai
multe ori în lucrarea noastră, îndrumările lexicale ale lui Heshang Gong.
Note
1. Dacă omul îl păzeşte pe Tao cu străşnicie şi îl cultivă fără
încetare, semenii se vor îndrepta, în chip firesc, către el, pentru a-l sluji şi a fi slujiţi.
Astfel, nimeni nu va căuta să aducă vătămare aproapelui său.
Heshang Gong: "Omul Sfânt îl păzeşte pe Tao cel desăvârşit şi astfel cei mulţi îşi îndreaptă
gândurile către el.
Desăvârşindu-ţi trupul, Cerul va face ca sfinţii să se pogoare şi Să-ţi fie-ades în preajmă.
'Cele zece mii de fiinţe şi lucruri' se-ndreaptă către el, ci [el] n-aduce vătămare, astfel, ţara-şi
va găsi pacea ( . .. )."
2. Bucatele alese, sunetele plăcute auzului şi culorile orbitoare sunt vremelnice.

Ele nu aduc decât pentru o clipă desfătarea, însă adevărata desfătare numai în Tao poate fi
aflată. Se cuvine prin urmare să nu ne lăsăm ademeniţi de lucrurile-nşelătoare şi vremelnice,
ci să căutăm fără-ncetare ceeea ce este veşnic.
3. Tao este cu totul şi cu totul pur şi netulburat. Nu are gust, nu are-nfăţişare, cu neputinţă să
fie desluşit.
Şi totuşi el a zămislit fiinţele, iar fiinţele se slujesc fără încetare de el.
Puterea sa e nesfârşită !
Heshang Gong\: "[Când] Tao este slobozit pe gură, ori este înghiţit, [el] este searbăd, nu este
asemenea celor cinci gusturi - acru, sărat, amar, dulceag şi iute.
Tao este lipsit de formă, nu se aseamănă cu cele cinci culori - verde, galben, roşu, alb şi
negru, ce-s cu putinţa de zărit.
Tao nu este asemenea celor cinci sunete ( ... ), ce pot fi desluşite. [Dacă] te slujeşti de Tao în
cârmuirea ţării, atunci ţara îşi va afla pacea iar
supuşii vor afla bunăstare; [dacă] te desăvârşeşti [întru Tao1 îţi vei indelunga viaţa, [Căci
Tao] este nesfârşit."
-------------------------------------------
Su Yan, 2009:
Su Yan. Cartea despre Dao si Virtute / Dao De Jing, cuvant inainte, traducere din chineza
veche si note, Editura Herald, Bucuresti, 200935
35.1. Capitolul 35. Fraza 1 reda propoziţiile 35.01-35.03

Oamenii se îndreaptă spre cel ce poartă Marele Chip al lui Tao.
Se îndreaptă spre El şi nu-şi fac rău unii altora; se bucură de tihnă, pace şi bunăstare.
35.2. Capitolul 35. Fraza 2 reda propozitiile 35.04-35.05

Muzica şi bunătăţile ii fac pe toţi trecătorii să poposească.
35.3. Capitolul 35. Fraza 3 reda propozitiile 35.06-35.08

De aceea despre Tao se spune: când e rostit, e searbăd şi nu are gust.
Privindu-L n-ai ce să vezi; Ascultându-L, n-ai ce să auzi;
Folosindu-L, nu-L poşi secătui!
6. Conexiuni/Connections /Connexions/
Verbindungen/Conexiones/Connessioni
35. A Problem - Free World from Following Dao - DaoDeJing 35 (Lim Liat, 2014)
http://mind-value.blogspot.sg/2016/10/a-problem-free-world-from-following-dao.html
A Problem- Free World from Following Dao - DaoDeJing 35
No news is good news. A problem-free world can be achieved through the following of
Dao says Lao Zi in DaoDeJing 35. However, we will probably take it for granted. But that is
precisely how Dao works, not drawing attention to itself.
DaoDeJing Chapter 35 Text and Translation:
执大象，天下往；往而不害，安平泰。
Hold on to the pattern of the behavior of the great [Dao], and let the world follow it.
Following it will bring no harms, but rather, it brings security, peace, and abundance.
乐与饵，过客止。
Happiness and good food will cause the travelers to stop by.
道之出言，淡兮其无味。
However, the speech of Dao is plain and without taste.
视之不足见，听之不足闻，用之不足既。
See it and it could not be seen. Listen and it could not be heard. But use it and it runs out not.
Lessons Learned:
1. Internal Transformation vs External Following of Rules

If only everyone can internalize the attributes of Dao, or have Dao within, then we all can live
happily ever after with peace, security, and abundance. This teaching echoes the teaching of
I-Ching #1 乾卦 Heaven Hexagram, has a seven stage line that says, "群龙无首，吉“ The
group of dragons has no leader, it is a great fortune. When everyone is mature and is
virtuous, they don't need a leader to lead them. This teaching also agrees with the Bible too.
Christ within is the teaching of the Bible (Gal 2:20, Col 1:27, Eph 3:17, Gal 4:19, Rom 8:10,
29-30). True peace comes when everyone internalizes the virtues rather than through
following a set of good behavior laws.
2. Problem Free vs Heroism

In Traditional Chinese Medicines (TCM) teaching, the best doctor is one that keeps one
healthy without sickness, the next best is one who diagnoses the early stage of a sickness
and cures it, and the least is the doctor that cure the terminal sickness. We always say
prevention is better than cure. However, we glorify the doctors that are able to cure near
terminal sicknesses. Similarly, a good leader foresees a problem and solve it before it ever
happens But no one will take note of it nor appreciate him as there was not a problem. When
a leader fails to foresee a problem and let it happens, people will take note of the problem
and they will call the one that fixes the problem a hero. How strange! Why is it so? Because
we tend to take things for granted until a problem appears. We tend to take people for
granted until they go away.
3. Be More Appreciative and Don't take things for Granted

When things are going fine without any issues, we must learn to appreciate the leaders that
run them well and in a low-key way. We need to be more sensitive to the world outside of us.
Lim Liat (c) 13 Oct 2016

7. Dictionar chinez-roman al tuturor caracterelor din capitolului 35 al Tao
De Jing[Tao Te Ching] insoţită de transcripţie şi semnificaţie / Chinese-
English Dictionary of all the Characters in chapter 35 of Tao De Jing[Tao
Te Ching] accompanied by Romanization and Meaning/ Dictionnaire
Français-Chinois de tous les caractères chinois du chapitre 35 du Tao De
Jing[Tao Te King]acompagne de leur transcriptions et significations/
Wörterbuch Französisch-Chinesisch für alle chinesischen Schriftzeichen
in Kapitel 35 des Tao De Jing [Tao Te King] begleitet ihre Mitschriften und
Bedeutungen
am folosit : An alternative view of Chapter 35 (vedeti dictionar)
第 dì di4 ti: R: prefix înaintea unui număr, pentru numere de ordine, de ex.:"primul","numărul
doi", etc.; secventă, număr; categorie; clasã; grad; E: (prefix before a number, for ordering
numbers, e.g. "first", "number two", etc); sequence, number; grade, degreeorder, degree,
class, line, going along the line, serves for the formation of the ordinal numbers, merely,
only, meanwhile, however, house, apartment, number; G: Reihe,Ordnung,Grad, Klasse, der
Reihe nach, dient zur Bildung der Ordnungszahlen, lediglich,nur, indessen, aber, Haus,
Wohnung, Nummer;
三十五 sān shí wǔ san1 shi2 wu3: R: treizeci şi cinci;
章 zhāng zhang1 chang tchang: R: capitol; sectiune; paragraf; instructiune; regulă; statut;
tratat;articol; petitie; memorandum; departament; sigiliu; timbru; bine; frumos; insignă colorată;
distictie; pretuire;ultimul nume[una dintre cele 100 de familii]; E: essay, treatise, paper, petition,
memorandum, chapter, department, paragraph, section, seal, stamp, regulation, instruction, modifier,
statute, rule, fair, fine, nice, beautiful, colored, badge, award, pricing, last name ( one of the 100
families) ;F: chapitre ; ordre ; règle; règlement; statuts ; cachet; sceau ; médaille; insigne;
G:: Aufsatz,Abhandlung, Schriftstück, Eingabe, Denkschrift, Kapitel, Abteilung, Absatz, Abschnitt,
Siegel, Stempel, Vorschrift, Bestimmung, Satzung, Regel, Paragraph, schön, bunt, abzeichen,
Auszeichnung, Familienname; vedeţi: Dicţionarul capitolului 1
35.1: 執[执] zhí zhi2 tschi R: a prinde; a apuca; a se inrădăcina; ataşa; a conduce/ catch,
grasp, seize, manage; vedeţi: 14.78;
35.2: 大 dà daì dài taì da4 ta ta A. mare ; larg, masiv; înalt, adânc; foarte mare; /A. great,
large, big, tall; high, noble, eminent; foremost, best; eldest; greatly; to exalt; B. very great,
supreme. vedeţi: 13.6;
35.3: 象 xiàng xiang4 siang R: imagine; formă; simbol, prototip; model;/ elephant; ivory;
figure cut in ivory, figure, image, form; similar, to resemble; comparison, symbol, model.
vedeti: 4.39;
35.4: 天 tiān tian1 tien t’ien: R: cer; heaven, sky; atmosphere; weather; light, day; nature,
natural; the heavenly power; God. vedeţi: 1.15 ;
35.5: 下xià xia4 hsia hia R: jos, sub; coborâre; dedesubt; mic; a coborî; a micşora; down,
beneath; underside; low; descend, put down; vedeţi: 2.2;
35.6: 往wang³ wang a merge la, către, spre, în directia, la; trecut (al unei persoane), înainte,
altădată, pe vremuri; E: go to, towards, to; past, formerly; go, in the direction of, toward;
G:: hingehen, hin, gerichtet nach, fortgehen, vergangen, vormals
35.7: 往wang³ a merge la, către, spre, în directia, la; trecut (al unei persoane), înainte,
altădată;
35.8: 而 ér ör erh eul R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; vedeţi: 1.45;
A. (“thus, in those circumstances”, functioning as:) suffix of adverbial phrases; connecting
particle: then, and yet, and, but; B. you; C. final particle.
35.9: 不 bù bu4 pu p’u: R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi:
2.19;
35.10: 害 hai4hai a face rău cuiva,a nedreptati;a avaria,a răni;a jigni; a suferi de la; fatal,
foarte; B. ce?, care?. E: evil, harm, calamity, harmful, destructive, injurious, do harm to,
impair, cause triuble to, kill, murder, contract an illness, suffer from, feel;
G: schaden, Schaden nehmen, beschädigen, verletzen, umbringen, Schaden, nachteil,
schädlich;
35.11: 安 ān an1 an: R: pace; tihnă ; mulţumire; imobil; tăcut; ce ? unde? cum?; vedeţi: 15.74;
35.12: 平píng ping2 ping R: pace; linişte, siguranţă; paşnic; împăcat; liniştit, calm, egal;
imparţial; corect; drept; plat; nivel; palier; la acelaşi nivel (cu), neted, plan; a pacifica; a pune
jos; a trage in jos (la cântar); a apăsa; a suprima; a stăpâni, a înfrâna; a estompa; a coborî
(vocea); nivelat; egal, uniform; normal, vulgar, comun; mediu, a lega; a inoda; a echilibra; a
cântări (a măsura greutatea); cântar; greutate, a depune; a aseza; a ţinti, a ochi; a suprima,
a înlatura (deosebiri; aprecieri; valorizari); a fi pe picior de egalitate; a avea aceeaşi
stare/situaţie; a face acelaşi scor; nume de familie; 平人者不病也 píng rén zhě bù bìng yě:
"un om cu egalitate mentală/liniştit/impăcat /calm nu se imbolnăveşte";平衡 píng héng:
balans; echilibru; a echilibra; 平靜 pin jing: paşnic; liniştit; impăcat; calm; 破壞對方平衡 po
huai dui fang ping heng: a distruge echilibrul adversarului; 平人 píng rén : omul pacificat
(împăcat; paşnic, liniştit); Potrivit Clasicului Interior (de medicină Internă) al Impăratului
Galben (黄帝内经; Huangdi Nei Jing), starea bună de sănătate este o stare de "armonie"
以和为贵，以平为期: (o viaţă sănătoasă) "are ca ţel: armonia, şi are ca dorinţă /aşteptare:
pacea". Tot acolo se mai declară: "Un om paşnic/liniştit nu se va imbolnăvi" (平人者不病也).
Ce este un om paşnic (平人 píng rén)? Wang Bin, din dinastia Tang a făcut o bună remarcă
cu privire la acest lucru cand a scris "să nu fie nici excese şi nici lipsuri" (不太过也无不及),
care indică în mod clar o viaţă in care se cultivă moderaţia şi armonia. Cartea clasică Zhong
Yong (中庸) declară: " cel care este fără nici o expresie (emisie) de fericire, furie, tristeţe şi
bucurie, este numit moderat (retras din lumea secunda in care era pilotat de simţuri), în timp
ce dacă acestea sunt exprimate cu restricţie, se numeşte armonie (intrarea in curentul
alinierii cu centrul; este slabita identificarea cu periferia). "Aici putem vedea că moderaţia
(retragerea simţurilor) şi armonia (eliminarea identificarii cu periferia / realitatea secundă
proiectată de simţuri reprezintă cheia unei stări de sănătate durabile. In Medicina
Traditională Chineză (TCM): buna sănătate este rezultatul armoniei/păcii cu cerul, pământul
şi cu oamenii (天地人和). E: peaceful; flat, equal, calm, level, even; smooth, fair,
impartial, be on a par, be on a same level, to make the same score, to tie, to draw, quiet,
average, common, to pacify, put down, suppress; 太平 taì píng: "peace"; peace and
security; 低水平 di sui ping : low level; 目平視 the eyes look straight ahead; 平常呼吸pin
chang hu xi: normal regular breathing;平面 pin mian: plane; 平穩 Pin Wen: balanced and
steady; 平圓 horizontal circle; 平衡陰陽 balancing Yin and Yang; 平人者不病也 píng rén zhě
bùbìng: "A peaceful man will not get sick"; F: pacifique; plat, niveau, même;égalité, faire le
même score, de lier, attirer, calme; G: eben, flach, platt, ausgeglichen, gewöhnlich, üblich,
glatt, einfach, regulieren, kontrollieren, gleichmäßig, ehrlich, recht, billig, ebnen, die Ruhe
herstellen, unterwerfen, ruhig, sicher, friedlich, Waage, wiegen, (richtiges) Gewicht,
Familienname; 35.12;
35.13: 太tài tai4 t'ai cantoneză: taai3 R: foarte mare, suprem, eminent; extrem; vedeţi:
17.1;
35.14: 樂[乐] lè le4 R: plăcere,bucurie,încântare;fericire;mulţumire;impăcare;muzică;vedeţi: 23.60;
35.15: 與[与] yǔ/yú/yù yü yu R: a da cuiva; a dărui; a participa la; împreună cu; vedeţi:
8.29;
35.16: 餌 er³ ör prajitura; turta; bucata (de sapun, de ceara); fleac;momeală pentru pescuit;
cake titbit gem; G: Kuchen, Leckerei ni (4) Lockspeise, Köder, ködern
35.17: 過guo4 kuo a trece;a merge prin;dupa,peste,dincolo de;terminat, desavârşit, a
depaşi;a întrece pe cineva (la); a predomina;a excela; a face excese,dincolo; prea;
surplus;lipsa de cumpatare;defect,cusur, greşeala; semn al trecutului;indică o terminare a
unei actiuni; în partea aceasta; în partea aceea, acolo, dincolo; a trece pe lânga;a ocoli;a
merge;辶a merge+ RS2520咼kua wai vârtej; maxilar[wai];vorbărie; gură înclinată骨 gǔ gú ku
kou R: oase; schelet; carcasă[schelet exterior ori interior]; vedeţi: 3.45;
剮gua³ kua a desprinde prin taiere oasele;a tăia în bucăti; a dezmembra[pedeapsă capitală
în antichitate];ardezie; înclinat;care se desface în straturi; E: indicating completion of action;
over here, over there, pass by; G: herüber, hinüber, hinübergehen, übergehen,
überschreiten, übersetzen, übertreffen, sehr, zu sehr, über, vorüber, vorbei, vorüber,-
vorbeigehen (örtlich, und zeitlich), Zeichen der Vergangenheit, übertreten, Vergehen, Fehler,
fehlerhaft,, hindurch, hindurchgehen, ertragen, verbringen, feiern;
35.18: 客kè ke4 ko R: vizitator; musafir; client; pasager; călător; a fi un străin; vedeţi:
15.41;
35.19: 止 zhǐ zhi3 chih tchi R: a (se)opri; a calma; a inceta; până la; doar; dhyāna; vedeţi:
15.68;
35.20: 道 dào dao4,3 tao tao R: calea directă şi destinaţia (realitatea verticală);vedeti: 1.1;
35.21: 之zhī zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv şi atributiv; vedeţi:
1.17;
35.22: 出 chū chu1 ch’u; tschu R: a ieşi; a se ivi; a apare; a deveni vizibil; vedeţi: 1.44;
35.23: 口 kǒu kou3 kou R: gură; deschidere; intrare; poartă; grai, vorbire; vedeţi: 12.17;
35.24: 淡dan4 insipid,fara gust;fad,searbad,apos,de apa;lichid;umed,ud;
35.25: 乎hu¹ exclamatie;particulă finală interogativă;în,la,pe;din cauza;de partea,latură,a fi
comparabil (cu).
35.26: 其 qí qi2 ch’i k'i R: a ei,a lui,lor; acela; particulă modală; vedeţi: 1.31;
35.27: 無[无] wú wu2 wu R: nu există, nu are; fără; negaţie, nu; lipsă; gol; vid; vedeţi:
1.13;
35.28: 味 wèi wei4 wei R: gust; aromă; interes; atracţie; dorinţă; a gândi asupra; vedeţi: 12.14;
35.29: 視[视] shì shi4 schi R: a privi (la), a se uita (la); a vedea; a considera; vedeţi:
14.1;
1.17;
35.31: 不 bù bu4 pu p’u R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19;
35.32: 足 zú zu2tsu: R: picior; pas; destul; suficient; a atinge; capabil de; vedeţi: 17.23;
35.33: 見[见] jiàn; jian4 xiàn kien R: a privi; vedea; a prezenta; a vizita; a observa; vedeţi: 3.20;
35.34: 聽[听]tīng ting1,4 ting R: a asculta; a auzi; a inţelege; a da ascultare; a fi atent; vedeţi:
14.8;
1.17;
35.36: 不 bù bu4 pu p’u R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi:
2.19;
35.38: 聞 wén wen2 wen R: a auzi; a mirosi; a percepe; zvon; ştiri; vedeţi: 14.11;
35.39: 用 yòng yong4 yung : R: utilizare, nevoie; a folosi; uz; folos; avantaje; a cheltui; vedeţi:
4.4;
1.17;
35.41: 不 bù bu4 pu p’u R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi:
2.19;
35.43: 既ji4 terminat;deja;de la, de;când;semn pentru trecut;
8. BIBLIOGRAPHY/ BIBLIOGRAFIE /BIBLIOGRAPHIE/ BIBLIOGRAFIA
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Abreviations for the author of each translation variant of the text of Lao Tzu
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Invulnerabilitatea/ Invulnerability /Invulnérabilité

Cel ce deţine Marea Imagine (a lui Tao) este identic cu Tao

35. Traducerea capitolului 35 ( 第三十五章 dì sān shí wǔ zhāng ) din Cartea

Mirahorian Copyright © 2019 All Rights Reserved

Content /Cuprins/ Contenu/ Inhalt/ Contenido /Contenuto

Caracteristicile bunăvoinţeI /The Attribute of Benevolence ( Legge James, 1881)

仁 rén; ren Cantonese (Jyutping) jan4: humane; kernel

Titluri date de alţi traducători şi comentatori :

Incorruptibility/Unbestechlichkeit (Hilmar Klaus, 2008)

The Inexhaustible Way (Beck Sanderson,1996)

Tao ca Prezenţă (Existenţă)/ Tao Presence/ (Taplow, Alan B., 1982)

The Gift of Self (Martin William 1, 1999)

1.2.1. Rezumat: / Abstract: / Résumé:

1.2.2. Conexiuni cu alte capitole din textul lui Lao Tzu :

2. Variante Antice/Ancient Versions/ Les Versions Antiques /Antiguo

3. Traducerea capitolului 35/ Translation of the chapter / Traduction du

versiunea Wang Bi (王弼)

執大象,天下往。 zhi2 da4 xiang4 , tian1 xia4 wang3 .

35.01. 執大象 天下往。zhí dà xiàng* tiān xià wǎng.

35.02. 往而不害 安平太。wǎng ér bù hài ān píng tài.

35.03. 樂與餌，過客止。 lè yǔ ěr*, guò kè zhǐ.

F2: Fraza 2 redă propoziţiile 35.04-35.05

35.04. 道之出口 dào zhī chū kǒu*

F3: Fraza 3 redă propoziţiile 35.06-35.08

35.06. 視之不足見。shì zhī bù zú jiàn.

35.07. 聽之不足聞。tīng zhī bù zú wén.

35.08. 用之不足既。yòng zhī bù zú* jì.

3.2. Traducerea analogică (divergentă) / Analogical (divergent)

[Concluzie: Inţeleptul/sfântul păstrează Marea Imagine, păzeşte Cuvântul, cultivă Calea şi

14.13. 是謂 無狀之狀, shì wèi wú zhuàng zhī zhuàng

14.14. 無物之象, wú wù zhī xiàng,

41.17. 大象無形。 dà xiàng wú xíng. "marea imagine nu are formă";

3. 樂與餌 also: "Music and treat" / auch: „Musik und Leckereien".

4. Variante de traducere ale acestui capitol in lb. romana,

F1: 49.1. Capitolul 49. Fraza 1 / Chapter 49. Phrase 1

35.01. 執大象 天下往。zhí dà xiàng* tiān xià wǎng.

35.02. 往而不害 安平太。wǎng ér bù hài ān píng tài.

35.03. 樂與餌，過客止。 lè yǔ ěr*, guò kè zhǐ.

Ram, 1932 : Cântecul şi ospăţul opresc pe drumeţul ce trece;

Abbott Carl, 2012: Happily offering enticement, passing visitors stop.

35.04. 道之出口 dào zhī chū kǒu*

35.05. 淡乎其無味。dàn hū qí wú wèi 。

35.06. 視之不足見。shì zhī bù zú jiàn 。

35.07. 聽之不足聞。tīng zhī bù zú wén.

35.08. 用之不足既。yòng zhī bù zú* jì.

Stanislas Julien (1842):

[L'homme parfait] présente l'image de la Voie.

Aux étrangers du dehors, le silence [suffit],

[Pour les autres] la Voie sort par sa bouche.

Wieger Léon, 1913 /English text by Derek Bryce, 1999:

Chapitre 35. Texte.

C. Tandis que l’exposé du grand principe du dévouement désintéressé, simple et sans

Rien de plus dans les commentaires.

Wilhelm Richard, 1911/Wilhelm Richard et Étienne Perrot, 1974:

Der Sinn geht aus dem Munde hervor,

Celui qui est fidèle au grand Archétype, le monde vient à lui.

La musique et les mets alléchants font s'arrêter en chemin le passant.

Le SENS sort de la bouche, doux et insipide.

La música y los manjares

Pero el SENTIDO deja la boca

Notes : Richard Wilhelm / Étienne Perrot

La musique et les appâts font s’arrêter un étranger qui passe. /

Correa Nina, 2005: 35- What Tempts You?

35.01. 執大象天下往。zhí dà xiàng* tiān xià wǎng.

35.02. 往而不害安平太。wǎng ér bù hài ān píng tài.

14.13. 是謂無狀之狀, shì wèi wú zhuàng zhī zhuàng

35.01. 執大象天下往。zhí dà xiàng* tiān xià wǎng.

35.02. 往而不害安平太。wǎng ér bù hài ān píng tài.