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Conexiunea dintre prezenţa imparţială (conştienţă) şi golirea de
fluctuaţii psiho-emoţionale - Temelia reintoarcerii Acasă (realitatea

sursă; Tao ) / The connection between Impartial Presence
(Awareness) and the emptying of psycho-emotional fluctuations -The
cornerstone of Returning Home (Source Reality; Tao)
Traducerea capitolului 5 (第五章 dì wǔ zhāng) din Tao Te Ching / Dao De Jing/
Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ )
Mirahorian Copyright © 2018 All Rights Reserved http://www.danmirahorian.ro/
Oglinda mentală colorată de fluctuaţiile psiho-afective deformează realitatea

The mental mirror colored by psycho-emotional fluctuations deforms the
reality
Un amendament la un motto: / A correction to a motto:
"Noi nu vedem lucrurile aşa cum sunt ele, ci aşa cum suntem noi" / "We don’t see things as
they are, we see things as we are" [ Anais Nin - a French-born author & diarist in US (1903 -
1977)]
Această formulare conţine o eroare fiindcă pană la trezire noi nu vedem lucrurile, ci doar
privim umbrele ori reflecţiile acestora in oglinda mentală, adică privim imaginile afişate de
impulsuri senzoriale pe ecranul mental ori peretele peşterii din alegoria lui Socrate
prezentată de Platon in Republica VII/ But this quote contains a mistake, because till
awakening we don't see, we just look at shadows, projections or reflections on the mental
mirror on the mental screen, which s like a wall in the cave described in Republic VII by
Plato in his Allegory.
O altă formulare a acestui motto ar fi mai precisă: / Another formulation of this motto is
more precise:
"Noi nu vedem lucrurile, aşa cum sunt ele, fiindcă până la trezire suntem orbi deoarece
privim umbrele sau reflecţiile acestora in oglinda mentală şi inţelegem lucrurile aşa cum
suntem noi ( programaţi, conditionaţi să le vedem)" / "We don’t see things as they are,
because we are blind until awakening and we look at shadows or reflections on our mental
mirror, and we understand things as we are (programmed or conditioned to see things)".
Am inlocuit "a vedea", cu "a privi" , fiindcă până la trezire suntem orbi (până la eliminarea
identificării cu mintea sau până la trecerea la regimul direct de cunoaştere şi de acţiune)/ I
have replaced "to see" with "to look" , because we are blind until awakening , until we free
ourselves from the second reality;
Abstract/ Rezumat: Conexiunea dintre imparţialitate şi golirea de fluctuaţii psiho-

afective este abordată de Patanjali in a patra instrucţiune din Samadhi Pada YS 1.4
(redată in: Conexiuni ) şi de către Lao Tzu in capitolul 5, a cărui traducere este
redată mai jos / The connection between Impartiality and emptiness (of psycho-
emotional fluctuations) is approached by Patanjali in the fourth sutra from Samadhi
Pada YS 1.4 (rendered in: Connections) and by Lao Tzu in Chapter 5, a translation
that is shown below
1. Titlu /Title /Titre /Titel/ Título /Titolo :
2. Variante antice /Ancient Versions/ Les versions antiques /Antiguo versiones
/Alte Versionen/ Le antiche versioni
3. Traducerea capitolului 5 din Lao Tzu / Translation /Traduction/ Übersetzung /
Traducción /Traduzione
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
3.2.Traducerea analogică (divergentă) / Analogic (divergent) Translation/La
traduction analogique (divergente)/ Analogisch
(divergent)Übersetzung/Traducción analógica (divergente) /Traduzione
analogico (divergente)/the right brain/right-hemisphere is analogic, non-
linear, creative, simultaneous and intuitive;
3.3. Traducerea simplificată
Note / Notes/Noten
4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza,
italiana, spaniola si germana / Translations versions in Romanian language, in
English, French, Italian, Spanish & German / Versions de traduction dans
langue roumaine, en anglais, 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
Lista caracterelor din capitolul 5 al Dao De Jing [Tao Te Ching; Tao Te King]
insoţită de transcripţie şi semnificaţie
8. Bibliografie / Bibliography /Bibliographie/ Bibliografía/
ANEXE
1. Titlu/Title /Titre /Titel/ Título /Titolo :

Imparţialitatea prezenţei este temelia golirii pentru reintoarcerea Acasă ( la
realitatea sursă; starea nondiferentiata; Tao )
Utilitatea golului/Vidul creativ/The Uses of the void
Titlul chinezesc/Titlul lui Legge /Titlul lui Susuki /Titlul lui Goddard/
Chinese Title/ Legge's Title/ Susuki's Title/ Goddard's Title/
虚用 xū yòng/ Folosul vidarii/ Functia golirii/ Impartialitatea
虛用xū yòng/ The Use of Emptiness/ The Function of Emptiness/ Impartiality
vedeti semnificatia 虚用 xū yòng in 7. Dictionar / Dictionary/ Dictionnaire
Folosul vidarii/The Use of Emptiness (Legge James, 1891)
Functia golirii /The Function of Emptiness (Suzuki D.T. & Paul Carus, 1913)
Impartialitatea / Impartiality (Goddard Dwight & Henri Borel, 1919)
Creativitatea golirii/Creative Emptiness/ Schöpferische Leere (Hilmar Klaus)
Titluri date de alţi traducători şi comentatori :
Utilizarea Golirii /The use of Emptiness (Chalmers John, 1868)

Folositoarea golire / Useful emptiness (Ursula K. Le Guin, 2011);
Golirea (vidarea) si centrul / Emptiness and the Center (Beck Sanderson, 1996)
Hold Fast to Emptiness (Kari Hohne, 2009)
The value of nothing (Gorn-Old Walter, 1904 )
L'uso del vuoto ( Parinetto Luciano, 1995)
The Utility of Hollowness- Hsu Yung (Wei Henry, 1982 )
What Are You Protecting? (Nina Correa, 2005)

Nature (Bram den Hond; Lin Yutang, 1955)
Holding to the Center (Wing R.L., 1986; Tuffley David)
Greatest Benevolence (Wang Wayne L. , 2004)
Without Intention ( Rosenthal Stan, 1984 )
The love of people/ Menschenliebe (Sumitomo O., 1945)
The Dao of Heaven and the Dao of Human( Keping Wang,1955)
2. Variante antice / Ancient Versions / Les versions antiques /Antiguo

versiones /Alte Versionen/ Le antiche versioni
2.1. Textul in lb. chineza in versiunea lui Wang Pi /Wang Bi (王弼) (226 – 249 e.n):
WP: 天地不仁，以萬物為芻狗。聖人不仁，以百姓為芻狗。天地之間, 其猶橐籥乎?
虛而不屈，動而愈出。多言數窮，不如守中。
2.2. Text in versiunea lui Ho-shang Kung / Heshang Gong (河上公) (202-157 i.e.n.):
HG: 天地不仁，以萬物為芻狗。聖人不仁，以百姓為芻狗。天地之間，其猶橐籥乎。
虛而不屈，動而愈出。多言數窮，不如守中。
2.3. Textul in lb. chineza in versiunea Fu Yi (傅奕) (555 - 639 e.n.)
FY: 天地不仁，以萬物爲芻狗，聖人不仁，以百姓爲芻狗，天地之間，其猶橐籥乎。
虚而不詘，動而兪出。多言數窮，不如守中。
2.4. Textul in versiunea Pei Ta /Běi Dà (北大) ( 150 - 100 i.e.n.)
BD: 天地不仁，以萬物為芻狗；聖人不仁，以百姓為芻狗。天地之閒，其猶橐籥虖？
虛而不屈，動而揄出。多聞數窮，不若守於中。
2.5. Textul in versiunea Ma Wang Tui (馬王堆 Mǎwángduī ) din anul 168 i.e.n..
MWD A: 天地不仁以萬物為芻狗∠聲人不仁∠以百省□□狗天地□間□猶橐籥輿虛而不
淈動而俞出多聞數窮不若守於中
MWD B: 天地不仁以萬物為芻狗聖人不仁□百姓為芻狗天地之閒亓猷橐籥輿虛而不
淈動而俞出多聞數窮不若守於中
2.6. Textul in versiunea Kuo Tian (郭店 Guodian) datat inainte de 300 i.e.n.
Capitolul 5 nu există in versiunea pe fâşii de bambus descoperită la Guodian / Chapter 5 is not
present in the bamboo slips version discoveded at Guodian/ Le chapitre 5 n'est pas présent dans
la version sur les fiches lamelles de bambou découvertes à Guodian / Kapitel nicht vorhanden
vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note
3. Traducerea capitolului 5 din Lao Tzu / Translation /Traduction/ Übersetzung /

Traducción /Traduzione
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
5.01- 5.04 Câini de paie/ Straw Dogs / Strohhunde
A . 5.01.- 5.02.
5.01. 天地不仁, tiān dì bù rén,
Cerul şi Pământul nu au părtinire [parţialitate, preferinţă, identificare, iubire, omenie ( pentru vreo
făptură, creatie, rezultat, efect) ],1
Heaven and Earth are not kind:
Himmel und Erde sind nicht freundlich:
Le ciel et la terre ne sont pas humains :
Heaven and Earth [= "All world"] are not "humane" [kind]:

Himmel und Erde [= "alle Welt"] sind nicht "menschlich" [freundlich] [menschenfreundlich}:
vedeti semnificatia termenilor de mai sus in Dictionar
5.02. 以萬[万]物, 為[为] 芻[刍] 狗。yǐ wàn wù , wéi chú gǒu.

Toate făpturile din lume sunt tratate [ de univers] ca nişte "câini de paie" [ca nişte produse sau
efecte, adica sunt sortite sacrificiului, arderii sau transformării] .
thus myriads of creatures are treated like straw dogs.
so sie abertausend Geschöpfe behandeln wie Stroh-Hunde.
Ils traitent tous les êtres comme chiens de paille 5.
for myriad creatures [ten_thousand entities} [= all beings] are taken_as [considered, defined;
rated_as} [= declined, devalued] straw dogs (to sacrifice).
denn abertausend Geschöpfe [zehn_tausend Wesen} [= alle Wesen] werden betrachtet_als
[angesehen, definiert; gelten_als} [= abgewertet_zu] stroherne (Opfer-)_Hunde.
B. 5.03.- 5.04.
5.03. 聖[圣]人不仁， shèng rén bù rén,
[ tot aşa] Omul sfântul nu are nici o părtinire [ omul sacru sau divin, care a realizat identitatea cu
axul realităţii nu are parţialitate, preferinţă, iubire, identificare, omenie, pentru lumea efectelor,
creaţiilor, făpturilor ],
Wise men are not kind either:
Auch weise Menschen sind nicht freundlich:
Le saint n’est pas humain :
(Also) wise men [rulers] are not "humane" [and kind]:

(Auch) weise Menschen [Herrscher] sind nicht "menschlich" [und freundlich] [menschenfreundlich}:
5.04. 以百姓為[为]芻[刍]狗。yǐ bái xìng wéi chú gǒu.

[In acord cu universul sfântul] pe toate făpturile le tratează ca pe nişte "câini de paie";
thus all people are treated like straw dogs.
so sie alle Leute behandeln wie Stroh- Hunde.
Il traite le peuple comme chien de paille.
for other people ["the hundred families", ~ clans} [= all people],

are taken_as [considered, defined; rated_as} [= declined, devalued]=straw dogs (to sacrifice).=
all people are taken as straw dogs to sacrifice.
denn die anderen Leute ["die hundert Familien", ~ Sippen} [= alle Leute]
werden betrachtet_als [angesehen, definiert; gelten_als} [= abgewertet_zu]
stroherne (Opfer-)_Hunde.= alle Leute werden betrachtet als stroherne Opferhunde.
C 05-08 Foalele / Bellow / Blasebalg
5.05. 天地之間[间], tiān dì zhī jiān,

Cerul şi Pământul: [au un] spaţiu [gol; vid] intre ele
Heaven and Earth: the space between,
Himmel und Erde: ihr Zwischenraum,
L’espace entre le ciel et la terre
Heaven/'s and Earth/'s [their] interspace,

Himmel/s und (der) Erde [deren] Zwischenraum,
5.06. 其猶[犹]橐籥乎 ?! qí yóu tuó yuè hū ?!

Similar cu foalele fierarului [ balon+ tub/ fluier sau toba plus flaut].
it's like a bag-pipe! [*drum and flute]
er gleicht einem Dudelsack! [*Trommel und Flöte]
Ne ressemble-t-il pas à un soufflet de forge ?
it's like bellows [bagpipes = drum and flute} indeed?

er gleicht einem Blasebalg [Dudelsack = Trommel und Flöte} wohl?
5.07. 虛[虚] 而不屈， xū ér bù qū,

[ acel spatiu ] golit, dar nu este epuizat [ ramane mereu plin]
Empty, yet not collapsing,
Leer, doch nicht zusammenfallend,
Bien que vide intérieurement, Il ne s’épuise jamais.
Empty, [and]_yet not collapsing [= exhausted],

Leer, [und]_doch nicht zusammenfallend [= erschöpft],
5.08. 動[动]而愈出。dòng ér yù chū.

[cu cât este mai mare] mişcarea [ activitatea de golire], cu atât cresc efectele exterioare [
productivitatea; gândiţi-va la foalele fierarului sau la un fluier; se spune ca "mintea omului este ca o
paraşută, fiindcă funcţionează doar când este deschisă" ( o minte deschisă inseamnă: golită de
prejudecăţi, de părtinire, de ceea ce credem că ştim];
in motion, and even more productive.
bewegt und umso schöpferischer.
Plus on le meut, plus il exhale,
in motion, [and]_yet all_the_more generating [= productive].

bewegt [und]_doch umso hervorbringender [= schöpferischer].
D 09-10 Păstrarea in centru (echilibrului; stabilităţii)/ Keep your Mean / Die Mitte bewahren
5.09. 多言數[数] 窮[穷]， duō yán shù qióng,

multă vorbă [acţiune; exteriorizare], inseamnă epuizare (inTao)
Many words refer to exhaustion –
Viele Worte verweisen auf Erschöpfung –
Plus on en parle, plus vite on aboutit à l’impasse.
Many words lead frequently to exhaustion,

Viele Worte führen häufig zu Erschöpfung,
5.10. 不如守中。bù rú shǒu zhōng.

[iar acest lucru] nu este aşa de bun ca menţinerea in centru [mijlocul roţii, spatiul vid din centru;
axul realităţii; realitatea cauzala a constientei impartiale(Tao)].
not as good as keeping the center.
nicht so gut, als bewahrte man die Mitte.
Mieux vaut s’insérer en son intérieur.
not as_[if] keeping your center (Inner; Golden) Mean.--- not as if keeping one's center.
nicht als_[ob] man bewahrte seine (Innere; Goldene) Mitte.--- nicht als bewahrte man seine
Mitte.
Note Notes Noten 7
3.2. Traducerea analogică (divergentă) / Analogic (divergent) Translation/La

traduction analogique (divergente)/ Analogisch
(divergent)Übersetzung/Traducción analógica (divergente) /Traduzione
analogico (divergente)/the right brain/right-hemisphere is analogic, non-linear,
creative, simultaneous and intuitive;
5.1. Cerul şi Pământul [în unitate sau în armonie] nu au părtinire [parţialitate, preferinţă,
identificare, atracţie-respingere; iubire-ură, omenie ( pentru vreo făptură, creaţie, rezultat; toate
lucrurile sunt efecte parţiale ale unor procese in curs de desfaşurare, faze dintr-o curgere); intregul
univers practică imparţialitatea, neutralitatea; egalitatea mentală],1
5.2. Toate făpturile din lume sunt tratate [ de univers] ca nişte "câini de paie" [ in univers nu există
substantive, lucruri, decat ca fotografii, ingheţari teoretice, ci doar verbe, procese sortite
transformării, arderii sau sacrificiului; tot ce vedem in jurul nostru sunt nişte produse sau nişte
efecte efemere ale unor procese de transformare].
5.3. [Ca şi Cerul şi Pământul ( universul)] Sfântul ( omul sacru sau divin, care a realizat identitatea
cu axul realităţii: pura conştienţă) nu are nici o părtinire [îşi păstrează imparţialitatea şi egalitatea
mentală; nu are parţialitate, preferinţă, iubire-ură, identificare, omenie, ataşare pentru lumea
efectelor, creaţiilor, făpturilor, proceselor; cei ce văd că realitatea manifestată este alcatuită doar
din procese de transformare, din curgeri, din râuri, "in care nu te poţi scalda de două ori in aceeasi
apă", practică detaşarea de lumea efectelor şi ancorarea in ceea ce este imuabil ( temelia sau
axul vid al realităţii) prin aşezare conştientă in ACUM, prin prezenţă imparţială, prin practica
egalităţii mentale (vede ca identice, atât praful de pe drum, cât şi aurul)],
5.4. [In acord cu universul sfântul] pe toate făpturile le tratează ca pe nişte "câini de paie"[ procese
de transformare, faze efemere ale transformarii universale, sortite sacrificiului sau focului];
5.5. Cerul şi Pământul au între ele (şi în ele) un gol vid (şi imuabil) [ vidul este prezent pretutindeni:
în atomi, în spatiul cosmic şi chiar în tehnologia terestră, care foloseşte ca şi natura (bambusul,
trestia, oasele, tevile) golul sau o cantitate minimă de materie-o teavă nu este cu nimic mai putin
rezistentă în raport cu o bară plină].
5.6. [Acest spaţiu vid este] asemănător cu cel existent în foalele fierarului [sau cu golul unui flaut ori
fluier].
5.7. Când este golit [spatiul vid], nu este de loc epuizat [ este inepuizabil; rămâne mereu plin]
5.8. Cu cât goleşti mai mult [interiorul] cu atât mai mari sunt efectele exterioare [ se amplifică suflul,
expiratia, exteriorizarea ieşirile; (cu cat este mai mare) mişcarea (activitatea de golire), cu atât
cresc efectele exterioare ( productivitatea); ganditi-va la foalele fierarului sau la un fluier; se spune
ca "mintea omului este ca o paraşuta, fiindcă funcţionează doar cand este deschisă" ( o minte
deschisă inseamnă: golită de prejudecăţi, de părtinire, de ceea ce credem că ştim;
5.9. Asemănător cu cât mai mult vorbeşti [acţionezi; te exteriorizezi], cu atât te epuizezi
[multă vorbă (acţiune mijlocită; exteriorizare), inseamnă epuizare, rupere de actiunea nemijlocita (
wu-wei), separare de izvor (Tao), pierderea contactului cu realitatea sursa].
5.10. [iar acest lucru] nu este aşa de bun ca menţinerea in centru [mijlocul roţii, spatiul vid din
centrul sau axul realităţii; realitatea cauzala a constientei impartiale(Tao); Nu-ti epuiza inutil şi
irecuperabil resursele de viaţă; amplifică tăcerea, vidarea mentală prin practica constienţei
imparţiale, până vei deveni "flautul în care cântă Divinitatea" sau "templul în care coboară
Dumnezeu"];
Note Notes Noten 7
3.3. Traducerea simplificată

5.1. Cerul şi Pământul [în unitate sau în armonie] nu au preferinţă [părtinire; iubire, omenie,
îndurare; milă; atractie-respingere; iubire-ură identificare, pentru vreo făptură; sunt
imparţiale, neutre; egale], pentru vreun lucru[ făptură; proces],
5.2.Toate făpturile din lume[procesele; făpturile] sunt pentru univers ca nişte "câini de
paie" .
[ toate lucrurile sunt de fapt procese sortite transformării, arderii].
5.3. [Ca şi universul ; Cerul şi Pământul] sfântul (înţeleptul) nu are nici o preferinţă
[părtinire, omenie, iubire, identificare, pentru vreo făptură; este detaşat, imparţial; îşi
păstrează imparţialitatea şi egalitatea mentală; vede ca identice, atât praful de pe drum, cât
şi aurul ]
5.4. [In acord cu universul] sfântul priveşte toate făpturile/lucrurile ca pe nişte "câini de
paie";
[lucruri efemere sortite sacrificiului sau focului];
5.5. Cerul şi Pământul au între ele un spaţiu [gol; vid] 1
5.6. [Acest spaţiu vid este] asemănător cu cel existent în foalele fierarului [sau cu golul unui
flaut ori fluier].
5.7. Când este golit [spatiul vid], nu este de loc epuizat[este inepuizabil; niciodată aplatizat]
5.8. Cu cât îl mişti mai mult[interiorul], cu atât sunt mai mari efectele exterioare[suflul;
expiraţia; exteriorizarea; ieşirile ] 2
5.9. Asemănător cu cât vorbeşti [acţionezi; te exteriorizezi] mai mult, cu atât te adânceşti
mai puţin în Vid(Tao) 3
5.10. Cel mai bine este să te cufunzi în mijloc [ centrul; axul realităţii; să păstrezi vidul,
tăcerea; Calea (Tao)]. 4
Nature is not "partial" (kind) – myriad creatures are treated like straw dogs.
Neither are wise men kind – they as well treat all people like straw dogs.
Heaven and Earth – the space in between resembles a bellow: empty and yet not
collapsing: when moved, more and more emerges from it.
Many words exhaust themselves, you’d better keep to your own mean.
Die Natur ist nicht „freundlich" – abertausend Geschöpfe behandelt sie wie Strohhunde.
Ebenso sind weise Menschen nicht freundlich – auch sie behandeln alle Leute wie
Strohhunde.
Himmel und Erde – ihr Zwischenraum gleicht einem Blasebalg: leer, doch nicht
zusammenfallend: bewegt kommt immer mehr daraus hervor.
Viele Worte erschöpfen sich, besser hält man sich an die eigene Mitte.
Note / Notes/Noten
* vedeţi: Despre utilitatea golirii in capitolul 11 al lui Lao Tzu:
http://www.danmirahorian.ro/11LaoTzu.pdf
si articolul: " Puterea lui Socrate sau efectul acceptarii propriei noastre ignoranţe";
http://www.danmirahorian.ro/Puterea-Socrate.pdf
** cu cât retragi mai mult in vidul central al purei constiente, cu atat creste raza ta de actiune;
cu cât retragi mai in spate săgeata, pe coarda unui arc, cu atât mai departe este aruncată aceasta
( Capitolul 77 al lui Lao Tzu );
vedeti utilizarea practica in articolul:
Vindecarea instantanee a tuturor maladiilor/Instant Healing of all Illnesses
http://reteaualiterara.ning.com/group/caleaeliberarii/forum/topics/vindecarea-instantanee-a-maladiilor-
instant-healing-of-all]
1. In taoism expresia 不仁 bù rén nu inseamnă "fără omerie", ci imparţialitate (neutralitate, lipsă de

identificare, fără părtinire) şi nu are o conotaţie negativă, ca in confucianism unde 不仁 bù rén are
semnificatia: lipsit de bunavoinţă, fără inimă, amorţit, anesteziat; lipsit de sensibilitate; in tradiţia
taoistă virtuţile morale sunt efecte ale ancorării in Tao; a cultiva efectele in locul cauzei este
impotriva cursului naturii şi conduce la virtuţi simulate, fără rădăcină, artificiale, false;
5.1-5.4. Ca şi Cerul şi Pământul sfântul nu se identifica cu fiinţele umane sau cu cele zece mii de
lucruri, pe care le consideră obiecte captive in fluxul sacrificiului (ca nişte câini de paie: 芻狗 chú
gǒu, adica lucruri sortite sacrificiului1)
Şcoala legistă foloseşte peste tot în discursul său metaforele compasului, echerului, balanţei sau
firului cu plumb. După chipul şi asemănarea balanţei, Tao, care înglobează toate contrariile, este
perfect indiferent şi neutru faţă de proiectele omeneşti, al căror succes sau eşec depinde în
întregime de modul în care sunt utilizate principiile care îi sunt inerente. Invers, precum Tao,
instrumentul de măsură sau de referinţă se autoreglează. Nu este deloc nevoie de intervenţia
umană, cu tot ce are ea subiectiv, afectiv sau moralizant. Ordinea perfectă este realizată atunci
cînd toate lucrurile vin de la sine să se alinieze după firul cu plumb. In acest caz nu este deloc
nevoie să se acţioneze sau să se intervină. Astfel, Guanzi poate uni "nonacţiunea" taoistă cu
"tehnica" legistă într-un termen care va fi folosit din plin în textele şi practicile taoiste ulterioare:
" Calea (Tao) nonacţiunii înseamnă să urmezi yin-ul (femininul; apa). Să urmezi yin-ul înseamnă să
nu adaugi (atracţie; favorizare) nimic, să nu înlături (respingi; defavorizezi) nimic. Să urmezi forma
a ceva pentru a-i da un nume, aceasta este tehnica urmatului" [Guanzi 36, p. 221].
2. Comentariul lui Wang Bi : "expresia "paie şi câini" indică faptul că pentru Cer si Pământ fiinţele
umane sunt ca şi paiele şi câini!"[Wang Bi's commentary, s. Wagner "A Chinese Reading of the
Daodejing" 2003 p. 135 f.! – 'Heaven and Earth do not produce grass for the benefit of cattle, but
the cattle [still] eat grass. They do not produce dogs for the benefit of men, but men [still] eat
dogs.'].
橐籥: tuó yuè: 1) lit: foale (sac+tub/fluiere/flaut ca la cimpoiul scotian "sac-flute" (also: Bellow) /
Sackpfeife, wörtlich "Sack-Flöte" (auch: Blasebalg); 2) interpretarea Cerului şi a Pământului cu
"toba şi flautul": distanţa sau deosebirea dintre ele cu dificultate se deosebeşte de cea dintre tobă
şi flaut /interpretation of Heaven and Earth as "drum and flute": their gap hardly differs from drum
and flute! / „Trommel und Flöte"-Deutung Himmel und Erde: ihr Zwischenraum unterscheidet sich
kaum von Trommel und Flöte! [Wang Bi's commentary, s. Wagner "A Chinese Reading of the
Daodejing" 2003 p. 136 f.! "Drum" is a drum to be beaten. "Flute" is a musical flute. Inside, drum
and flute are empty and hollow. (The Flute) has no feelings (of its own to prefer one sound to
another). (The drum) has no activity (of its own to create this resonance rather than another.)].
3. Păstrează-ţi imparţialitatea şi egalitatea mentală. Fii ca soarele care luminează in mod egal atât
lucrurile bune, cât şi pe cele pe care noi le considerăm rele. Fii ca ploaia care udă la fel florile şi
buruienile. Sfântul, ca şi orice om informat, priveşte în mod egal un obiect de aur şi noroiul, fiindcă
ştie că în esenţă ele sunt unul acelaşi lucru (aceleaşi particule elementare ţesute din lumină sau
energie alcătuiesc toţi atomii- deosebirea este datorata modului de structurare, ca intre grafit şi
diamant ).
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
5.1. Comparare fraza cu fraza a diferitelor traduceri existente

Acest capitol alcatuit din 11 propozitii abordează patru teme, situate inaintea
fiecărui set de propoziţii si a fost impartit in 5 fraze :
5.1. Capitolul 5 Fraza 1 / Chapter 5 Sentence 1
Fraza 1 reda propoziţiile 5.01-5.02
Fraza 2 reda propozitiile 5.03-5.04
Fraza 3 reda propozitiile 5.05- 5.08
Vedeti 5. Comentariu / Commentary / Commentaire /Kommentar /Comentario /Commento
Vedeti 8. Bibliografie/ Bibliography / Bibliographie / Bibliografía
Ch. 05 Sentence 1
5.1. Capitolul 5 Fraza 1 ( propozitiile 1-2 ) /Chapter 5 Sentence 1
[Fraza 1 reda propozitiile 5.01-5.02]
Mirahorian, 1992:
5.01. 天地不仁, tiān dì bù rén,

5.02. 以萬[万]物為[为] 芻[刍] 狗。。 yǐ wàn wù wéi chú gǒu.
Toate făpturile din lume sunt tratate [ de univers] ca nişte "câini de paie" [ ca nişte produse sau
Ram , 1932 : Cerul si Pamantul n-au preferinta pentru vreo faptura, le considera pe toate ca pe nimic.
CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Cerul şi Pământul nu au vreo
preferinţă pentru o făptură, le consideră pe toate ca ceva egal.
Ian Hin-Shun, 1953 /Ян Хин-Шун: Cerul si pamintul nu au omenie si se poarta fata de toate
fiintele ca fata de iarba si animale./ Небо и земля не обладают гуманностью и они относятся ко
всем существам, как к траве и животным. / Heaven and earth do not possess humanity and they
apply this to all beings, as to grass and animals.
Luca Dinu, 1993: Cerul şi pămîntul nu sînt omenoase 1 : cele zece mii d e lucruri sînt pentru ele
precum cîinii de paie. 2 ( vedeti notele in comentariu).
Lupeanu Mira, 1997: Cerul si Pamantul nu au indurare 1
Pentru ele, toate lucrurile-s niste caini din paie 2
Şerban Toader, 1999: Cerul şi Pământul nu cunosc "omenia" : [ele] se poartă cu "cele zece mii de fiinte şi
lucruri" la fel cum s-ar purta cu nişte "câini de paie" ;
Sarbatoare Octavian, 2000/2002: Natura n-are preferinte, Considera totul cu egalitate./ Nature is not
biased by anything, Sees everything with equal potential.
Su Yan, 2009: Cerul si Pamantul nu cunosc omenia 1: cele zece mii de lucruri sunt pentru ele
precum cainii de paie 2. ( vedeti notele in comentariu).
De l'usage du vide ( Pauthier G.,1838):
Jean-François Noëlas,1720-
Pauthier G.,1838 - Le ciel et la terre ne sont pas humains ou bienveillants à la manière des
hommes; ils considèrent tous les êtres comme si c'étoient des chiens de paille qui ont servi dans
les sacrifices.
Stanislas Julien,1842- Le ciel et la terre n'ont point d'affection particulière. Ils regardent toutes les
créatures comme le chien de paille (du sacrifice). 2 ( vedeti notele in comentariu).
Chalmers John, 1868 - Heaven and earth have no special love. They regard all existing beings as
sacrificial grass-dogs (figures of grass made for a temporary purpose)
Balfour F.H.,1884- If Heaven and Earth were not benevolent, they would regard creation in the
light of grass [which is worthless] and dogs [which are killed].
Abbott Carl (2012): The universe (heaven and earth) is not benevolent, and all things serve as
grass dogs (‘sacrificial lambs’).
Addiss & Lombardo (1993): Heaven and Earth are not kind: The ten thousand things are straw
dogs to them.
Ames Roger T. and Hall David L. (2003): "The heavens and the earth are not partial to
institutionalized morality. 12 They take things ( wanwu) and treat them all as straw dogs. 13 ( vedeti
notele in comentariu).
Allchin Douglas 2002- Nature is indifferent, respecting all creation as straw dogs.*
Archie J. Bahm (1958): Opposites are not sympathetic to each other. Each one of the many kinds
of opposites acts as if it could get along without its other. But Nature treats opposites impartially,
dealing with each of every pair of opposites with the same indifference.
Balfour, Frederic Henry (1884): If Heaven and Earth were not benevolent, they would regard
creation in the light of grass [which is worthless] and dogs [which are killed].
Beck Sanderson, 1996: Nature is not humane. It treats all things like sacrificial objects.
Blackney Raymond B., 1955: Is then the world unkind? And does it treat all things Like straw dogs used
in magic rights
Bullen David (2003-2006): The Tao is impartial; good and evil both reside herein.
Bynner Witter, 1944: Nature, immune as to a sacrifice of straw dogs, Faces the decay of its fruits.
Byrn Tormod, K.,1997: Heaven and Earth are impartial; they treat all of creation as straw dogs.
Chan Wing-Tsit (1963): Heaven and Earth are not humane. They regard all things a straw dogs.
Chang Chung-Yuan (1975): Heaven and earth are not benevolent: They treat ten thousand things
indifferently.
Clatfelter - This emptiness is truly void / And infinitely capacious
It holds whatever comes its way / Eternally tenacious
Can you take whatever comes? / Though judgment calls it bad and good
Seeing is acceptance / And nothing to be understood
Chen Chao-Hsiu (2004): Heaven and Earth treat all creatures as they treat a straw dog: with great
kindness.
Chen Ellen M. (1989): Heaven and earth are not humane (jen), They treat the ten thousand beings
as straw dogs (ch'u kou).
Cheng Lin (1949): The universe is a-moral, and it regards all things as mere straw-dogs.
Cheng Hong David, (2000): Heaven and earth are inhumane, They treat all things like straw dogs;
Chohan Chou-Wing (2002): Heaven and earth do not own all things,
For them, things are like straw dogs.
Cleary Thomas (1991): Heaven and earth are not humane; they regard all beings as straw dogs.
Correa Nina (2005, 2007): The universe doesn't have compassion for living things that act like
straw dogs. ( vedeti notele in comentariu).
Cronk George (1999): The Tao is impartial; it sees all things as straw [fake] dogs.
Crowley, Aleister (1918, 1923): Heaven and Earth produce without motive, but casually, in their order of
nature, dealing with all things carelessly, like used talismans.
Derek Lin (1994): Heaven and Earth are without bias
And regard myriad things as straw dogs
Dicus John, 2002- The Tao works upon man as it works upon the grasses of the fields.
Donohue Brian, 2005 - Equality is the Cosmic Way: Good and evil are born of fantasy.
Duyvendak J. J.-L. (1953): Le ciel et la terre sont inhumains ; ils traitent les dix mille êtres comme
des chiens de paille (du sacrifice)./ Translated by Duyvendak J. J. L., 1954 -Heaven and earth
are not humane: they treat the ten thousand things like (sacrificial) straw dogs../ [ comentariul lui
Duyvendak se afla in textul din Comentariu ]
Evola Julius - Nelle versioni del 1923 : L'universale non conosce l'amore: egli trascende
l'individuale che gli vale solo come un mezzo: / Nelle versioni del 1959: L’Universale [Cielo-e-
Terra] non è umano [compassionevole] Tutte le cose (prodotte) le usa come mezzi
[ comentariul lui Evola Julius se afla in textul din Comentariu ]
Ganson C.: pseudonym for MacHovec, Frank J., 1962
Gia-Fu Feng & Jane English (1972): Heaven and Earth are impartial; They see the ten thousand
things as straw dogs.
Gibbs Tam, 1981- Heaven and earth are not humane, treating the myriad things as straw dogs.
Goddard Dwight and Henri Borel (1919): Heaven and earth are not like humans, they are
impartial. They regard all things as insignificant, as though they were playthings made of straw.
Gorn-Old Walter, 1904 : Neither Heaven nor Earth has any predilections; they regard all persons
and things as sacrificial images.
Hansen Chad 2004: 2013: Heaven-earth [the cosmos] is not kind. It treats the 10,000 natural kinds as
straw dogs.
Hatcher Bradford (2005): Heaven & earth are not compassionate
Treating the myriad beings as straw dogs
Haven Marc, 1988 - Le Ciel et la Terre ne sont pas humains; pour eux, tous les êtres sont comme
le chien de paille.
Heider John (1985): Natural law is blind, its justice evenhanded. The consequences of one's
behaviour are inescapable. Being human is no excuse.
Henricks, Robert G., 2000 Translation (Guodian, 1993) : --------------
Henricks, Robert G., 1989 (Translation Mawang Dui ) : 1. Heaven and Earth are not humane; 2.
They regard the the thousand things as straw dogs.
Herbert Jean ou Armel Guerne -Le Ciel et la terre ne sont pas humains ; pour eux, tous les êtres
sont comme le chien de paille.
Heysinger I.W., (1903): The ways which heaven and earth pursue are not benevolent,
They treat the myriad things as sacrificial dogs of grass,
Hilmar Klaus- 5.01-5.02: Heaven and Earth are not "humane" for myriad creatures are taken as
straw dogs;
Hinton David (2000): "Heaven and earth are Inhumane:
they use the ten thousand things like straw dogs.
Ho Lok Sang (2002): Heaven and earth are unkind. they treat everything like the straw dogs used
in sacrifice.
Hogan Ron, 2004- Tao’s neutral: it doesn’t worry about good or evil.
Hond Bram den (2003): Heaven and Earth are impartial;
They regard the ten thousand things as straw dogs.
Huang Chichung (2003): Heaven and earth are unfeeling, treating the ten thousand things like
straw and dogs;
Huang Tao, Edward Brennan (2005): 1. Nature has no benevolence, It treats all things like
strawdogs; [ vedeti decodificarea mesajului lui Lao Tzu din cartea "The Secrets of the Tao Te
Ching" Mantak Chia and Huang Tao, Destiny Books, Rochester, Vermont];
Hwang Shi Fu (1987): the heaven and the earth are not benevolent lao tze says, when heaven
and earth proceed their works, they do not consider benevolence, they regard all things as straw-
made dogs.
Intoppa, Francesco (2000): il cielo e la terra non hanno umanità trattano tutti gli esseri come cani
di paglia [ traducere Lau D.C. ,1963]
Jiyu Ren (1985,1993): Heaven and Earth cannot be called benevolent letting all things emerge or
perish of themselves.
Jonathan Star, 2001- Heaven and Earth have no permanence A man may choose one over
another but to Heaven and Earth all are the same The high, the low, the great, the small – all are
given light all get a place to rest
Kari Hohne (2009) - Nature is indifferent to life. It treats all creature equally without thought to what
must pass.
Keping Wang (1955): Heaven and Earth are not humane. They regard all things as straw dogs.
Kim Ha Poong (2003): Heaven and Earth are not humane: They treat the ten thousand things as
straw dogs.
Kimura Yasuhiko Genku (2004): The Kosmos is not humane; Impartially, it treats all things as
transitory.
Kiyoashi : pseudonym for Mitchell, Stephen
Kline A. S., (2003): Heaven and earth are ruthless, Trampling the myriad creatures like straw
dogs.
Kunesh Tom : The earth and the universe have no attachments. Everything is dust to them, within
them.
Kwok Man-Ho , Palmer, Ramsay, (1993): Heaven and earth are not like humans.
the tao does not act like a human.
LaFargue Michael (1992): "Heaven and Earth are not Good they treat the thousands of things like
straw dogs
Larose Ray , (2000): Nature does not make one species evil or another pleasant. Nor does she
judge the species of their actions. A bird of prey can pounce a harmless mouse. A doe can sip from
the river. Each is the same. It does not matter.
Larre (Père Claude Larre): Ciel Terre ignore la Bienveillance Traitant les Dix mille êtres comme
chiens de-paille
Lau, D.C. (1963): Heaven and earth are ruthless, and treat the myriad creatures as straw dogs;
Lauer Conradin Von (1990): Le ciel et la terre sont indifférents aux passions humaines.
Pour eux, les vivants ne sont que chiens de paille. Éphémères.
Legge James, 1891: Heaven and earth do not act from (the impulse of) any wish to be benevolent; they
deal with all things as the dogs of grass are dealt with.
Le Guin Ursula K., (1997): Heaven and earth aren’t humane. To them the ten thousand things are
straw dogs.
Leyris Pierre et Houang Kia-Tcheng (1949) : A Ciel-et-Terre point d’affections Tout lui est chien-
paille
Li David H., (2001): The universe is ignoble; it regards myriad matters as straw dogs.
Lindauer Heavens and earth are without humanizing It happens that the 10000 things act as straw dogs
Lin Paul J.(1977): without kindness heaven and earth treat all things as straw dogs.
Liou Kia-hwai: (1967): L’univers n’a point d’affections humaines ; Toutes les choses du monde lui
sont comme chien de paille./ Le ciel et la terre ne sont pas humains : Ils traitent tous les êtres
comme chiens de paille . 5
Ludd Ned (1999-2001): Nature is ruthless: It treats everything indifferently.
Lynn Richard John (1999): Heaven and earth are not benevolent and treat the myriad things as
straw dogs
Mabry Heaven and Earth are impartial, They allow things to die.
MacHovec, Frank J., (1962) (pseudonym: Ganson C.): Nature is indifferent to life. It realizes
everything is as a straw dog.
Mair Victor H. (1990): Heaven and earth are inhumane; they view the myriad creatures as straw
dogs.
Ma Kou (1984): Rudes sont le ciel et la terre Qui traitent en chien de paille* La multitude des
êtres.
*objets rituels, créés avec vénération puis détruits une fois leur rôle assumés. De même la vie
anime les êtres puis se retire.
Marshall Bart, 2006 - The realm of heaven and earth is indifferent to the myriad creatures. They
appear as straw dogs.
Matgioï (Albert de Pouvourville) 1894: Le Ciel et la Terre ne sont pas humains; pour eux,
tous les êtres sont comme le chien de paille.
Le ciel et la terre sont-ils sans beauté : alors les dix mille êtres sont comme le vide./
Maurer Herrymon, 1985: Heaven-and-earth is not humane: It treats the ten thousand things like
straw dogs.
McCarroll Tolbert (1982): Heaven and earth are not moved by offerings of straw-dogs.
McDonald J. H. (1996): The universe seems without mercy, quite ruthless; in that wider perspective all
things are but as ritual straw dogs./ Heaven and Earth are impartial; they treat all of creation as straw dogs.
McIntyre, Stephen , (2009): James Legge translation via Stephen R. McIntyre
Mears Isabella (1916): Heaven and earth are impartial, they regard all creatures as sacred.
Medhurst Spurgeon C., (1905): Nature is non-benevolent. It regards the masses as straw dogs.
Merel Peter (1995): Nature is not kind; It treats all things impartially.
Mitchell, Stephen (1988) (pseudonym Kiyoashi ): The Tao doesn't take sides; it gives birth to both
good and evil.
Moran Patrick E. - Heaven and Earth are not benevolent. They take the myriad creatures tobe
straw dogs.
Moss Roberts (2001): Heaven and earth refuse kin-kindness: Treating all things as dogs of straw.
Muller Charles (1997): Heaven and Earth are not jen, And regard the people as straw dogs.
Ni Hua-Ching (1979): The subtle virtue of the universe is wholeness. It regards all things as equal.
Nyssen Olivier : Le ciel et la terre sont inhumains, ils utilisent des milliers d'êtres pour faire le
chien de paille.1
Old - vedeti /see: Gorn-Old, Walter, 1904
Org Lee Sun Chen (2000): Heaven-and-Earth are not compassionate; They created and
destroyed myriad things and creatures [indiscriminately], in the same manner people made straw-
dogs but routinely destroy them for ritual sacrifices [because they had no feeling attached to their
destruction];
Parinetto Luciano(1995) : Il Cielo e la Terra non usano carità, tengono le diecimila creatureper
cani di paglia.
Pouvourville: vedeti: Matgioï
Qixuan Liu (2002): The universe benefits none And takes every being for a straw dog.
Red Pine (Bill Porter), 1996 Heaven and Earth are heartless treating creatures like straw dogs
Rosenthal Stan (1984): Nature acts without intent, so cannot be described
as acting with benevolence, nor malevolence to any thing. In this respect, the Tao is just the same,
though in reality it should be said that nature follows the rule of Tao.
Schmidt K. O., 1975- The universe does not measure according to human standards
It is equally close to everything and pervades everything without distinction.
Stenudd Stefan (2011): Heaven and Earth are not kind. They regard all things as offerings.
Sumitomo, O. 1945: Die Natur kennt keine Menschenliebe, ihr sind alle Wesen nur Spielzeug./
Nature knows no philanthropy, all beings are just toys.
Suzuki D.T. & Paul Carus , 1913: But for heaven and earth's humaneness, the ten thousand
things are straw dogs.
Ta-Kao Ch’u (1904) : Heaven and earth do not own their benevolence, To them all things are straw dogs
Tan Han Hiong (2003): nature is impartial; it treats everything like sacrificial straw dogs.
Taplow, Alan B., 1982: Nature is impartial - While regarding All Things of the universe as sacred,
Graces them with equality.
Tran Cong Tien (2001): Heaven and earth are not sentimental; they treat all things as straw-dogs.
Trottier, J. L. A., 1994: Heaven-and-Earth is not sentimental; It treats all things like straw dogs
(equal).
Tuffley David - "Heaven and earth are impartial, they regard all things as transitory.
Waley Arthur (1934): Heaven and Earth are ruthless; To them the Ten Thousand things are but
as straw dogs.
Walker, Brian Browne, 1996 - Heaven and Earth are not sentimental; they regard all things as
dispensable.
Wang Wayne L., 2004: Heaven and earth showing no benevolence treat all beings as straw-dogs.
Wayism The Tao does not take sides; it gives birth to both good and evil. Material things are like incense
sticks, burned in worship but discarded ashes.
Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): Heaven and earth are impartial;
they see the 10,000 things as straw dogs.
Wei Henry, 1982 - Heaven and Earth are not kindly; They equate the ten thousand things with
straw dogs.
Wieger Léon (1913) - A. Le ciel et la terre ne sont pas bons, pour les êtres qu’ils produisent, mais
les traitent comme chiens de paille. / English by Derek Bryce(1999): 5.1 Heaven and earth are
not good to the things that they produce, but treat them like straw dogs.
Wilhelm Richard (1911): Himmel und Erde sind nicht gütig. Ihnen sind die Menschen wie
stroherne Opferhunde./Richard Wilhelm & Étienne Perrot, 1974- Ciel et Terre ne sont pas bons. Ils
tiennent les hommes pour chiens de paille./ El Cielo y la Tierra no son benevolentes. Para ellos,
los seres humanos son como perros de paja.
Wing R.L (1986): Heaven and Earth are impartial; They regard All Things as straw dogs.
WorldPeace John, 1997- Heaven and earth are indifferent. All creatures are considered straw dogs; not
distinguished, not judged.
Wu John C. H. (1939): 5.1 Heaven-and-Earth is not sentimental; It treats all things as straw-dogs.
Wu Yi (1989): Heaven and Earth have no humanity; They regard all things as straw-dogs.
Xu Junyao (1993) : vedeti : Jiyu Ren (1985,1993)
Yang Xiaolin (2002): Nature is not charitable; it neglects everything like a used grass-dog after
sacrifice.
Yutang Lin(1948,1955) : Nature is unkind: It treats the creation like sacrificial straw-dogs.
Zhang Z. Thomas (2004): Heaven and earth have no bias; they treat everything as if they are the
straw dogs used in ritual;
Zhengkun Gu (2007): Heaven and earth are not merciful, They treat all things as straw dogs;
Zi-chang Tang (1969): Heaven and earth are not benevolent because they make All Things
sacrificial victims.
Ch. 05 Sentence 2
1.2. Capitolul 5 Fraza 2 ( propozitiile 3-4) / Chapter 5 Sentence 2
B. 5.03.- 5.04.
5.03. 聖[圣]人不仁， shèng rén bù rén,
[ tot aşa] Sfântul ( omul sacru sau divin, care a realizat identitatea cu axul realitatii) nu are nici o
părtinire [parţialitate, preferinţă, iubire, identificare, omenie, pentru lumea efectelor, creatiilor,
făpturilor ],
5.04. 以百姓為[为]芻[刍]狗。yǐ bái xìng wéi chú gǒu.

[In acord cu universul sfântul] pe toate făpturile le tratează ca pe nişte "câini de paie";
Mirahorian, 1992:
Ram , 1932 : Inteleptul nu prefera pe nimeni, el priveste poporul ca pe un tot.

CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Înţeleptul nu preferă pe nimeni,
el priveşte poporul ca pe un tot.
Ian Hin-Shun, 1953 /Ян Хин-Шун: Omul intelept nu are omenie si nu incalca viata fireasca a
poporului./ Мудрый человек не обладает гуманностью и не нарушает естественную жизнь
народа. / A wise person does not possess humanity and does not violate the natural life of the
people.
Luca Dinu, 1993: Înţeleptul nu e omenos: 3 cei cu o sută de nume4 sînt pentru el
precum cîinii de paie. 5 ( vedeti notele in comentariu).
Lupeanu Mira, 1997: Inteleptul este si el fara indurare
Pe supusi ii socoteste niste caini de paie.
Şerban Toader, 1999: Omul Sfânt nu cunoaşte "omenia" : [el] se poartă cu oamenii la fel cum s-ar purta cu
nişte câini de paie". 1( vedeti notele in comentariu).
Sarbatoare Octavian, 2000/2002: Tot asa înteleptul n-are preferinte pentru nimeni, Pentru el, toti sunt
priviti în egala masura./ Similarly, the Wise one doesn't have preferences, For him, everyone is seen
equally.
Su Yan, 2009: Nici Omul Sfant nu cunoaste omenia: cele o suta de calnuri 3 sunt pentru El precum
cainii de paie. ( vedeti notele in comentariu).
Jean-François Noëlas,1720 -
Pauthier G.,1838 - Le saints hommes ne sont pas humains et bienveillants à la manière du
vulgaire; ils considèrent toutes les populations comme si c'étoient des chiens de paille qui ont servi
dans les sacrifices.
Stanislas Julien ,1842 - Le saint homme n'a point d'affection particulière ; il regarde tout le peuple
comme le chien de paille (du sacrifice).
Chalmers John, 1868 - The sage has no special love. He regards the people as grass-dogs.
Balfour F.H., 1884 - If the Sage were not benevolent, he would likewise regard the people in the
light of grass and dogs.
Abbott Carl (2012): The wise person is not benevolent, and the people serve as grass dogs.
Addiss & Lombardo,1993: The Sage is not kind: People are straw dogs to him.
Allchin Douglas 2002- Wise men are indifferent, respecting all that humans do as straw dogs.
Ames Roger T. and Hall David L. (2003): Sages too are not partial to institutionalized morality.
They treat the common people as straw dogs.
Archie J. Bahm (1958): And the intelligent man will regard opposites in the same manner.
Beck Sanderson, 1996: The wise are not humane. They regard people like sacrificial objects.
Blackney Raymond B., 1955: The Wise man too, is he unkind? And does he treat the folk Like straw
dogs made to throw away?
Bullen David, 2003-2006: The master is impartial, and regards all as equal.
Bynner Witter, 1944: A sound man, immune as to a sacrifice of straw dogs, Faces the passing of
human generations.
Byrn Tormod, K.,1997: The Master doesn't take sides; she treats everyone like a straw dog.
Chan Wing-Tsit (1963): The sage is not humane. He regards all people as straw dogs.
Chang Chung-Yuan (1975): The wise is not benevolent: He treats men indifferently.
Clatfelter - totul in prmul text
Chen Chao-Hsiu (2004): The sage treats the people as he treats a straw dog: with great kindness.
Chen Ellen M. (1989): The sage is not humane (jen), He treats the hundred families as straw dogs
(ch'u kou).
Cheng Lin (1949): The Sage is a-moral, and he regards all men as mere straw-dogs.
Cheng Hong David, (2000): The rule(r) is inhumane, He treats his people like straw dogs.
Chohan Chou-Wing (2002): The sage does not own his words,
For him, all people are like straw dogs.
Cleary, Thomas (1991): Sages are not humane; they see all people as straw dogs..
Correa Nina (2005, 2007): A wise person doesn't have compassion for the general public who act
like straw dogs.
Cronk George (1999): The Tao–Master is also impartial; he regards people as straw dogs.
Crowley, Aleister (1923): So also the sages deal with their people, not exercising benevolence, but
allowing the nature of all to move without friction.
Derek Lin (1994): The sage is without bias And regards people as straw dogs
Dicus John, 2002 - The Sage does not take sides, He welcomes both saints and sinners.
Sages act out of the need for rightness, not purely compassion.
Donohue Brian, 2005 - The Sage is neither partisan nor punishing: No one is special, no one
excluded.
Duyvendak J. J.-L. (1953): Les Saints sont inhumains ; ils traitent le peuple comme des chiens
de paille./ Translated by Duyvendak J. J. L., 1954 -The Saints are not humane: they treat the
people like (sacrificial) straw dogs.
Evola Julius - Nelle versioni del 1923: il Perfetto non conosce l'amore: egli passa sugli individui
come su un mezzo. / Nelle versioni del 1959: Gli Uomini Reali non sono umani (jen)
Gli esseri essi li hanno come mezzi.
Gia-Fu Feng & Jane English, 1972: The wise are impartial; They see the people as straw dogs.
Gibbs Tam, 1981- The Sage is not humane, treating the people as straw dogs.
Goddard Dwight and Henri Borel (1919): The wise man is also impartial. To him all men are alike
and unimportant.
Gorn-Old Walter,1904: The wise man knows no distinctions; he beholds all men as things made
for holy uses.
Hansen Chad: 2004: Sages are not kind. They treat the hundred surname-groups as straw dogs.
Hatcher Bradford (2005): Wise ones are not compassionate
Regarding the hundred families as straw dogs
Haven Marc, 1988 - Le Saint-Homme n'a pas de prédilection; pour lui les Cent Familles sont
comme chien de paille.
Heider, John ( 1985): The wise leader does not try to protect people from themselves. The light of
awareness shines equally on what is pleasant and what is not pleasant.
Henricks, Robert G., 2000 Translation Guodian) : ---------------------------
Henricks, Robert G., 1989 (Translation Mawang Dui ) : 3. The Sage is not humane; 4. He
regards the common people as straw dogs.
Herbert Jean ou Armel Guerne - Le Saint-Homme n’a pas de prédilection ; pour lui, les Cent
familles sont comme le chien de paille.
Heysinger I.W., 1903: And so the sages, comprehending nature's argument,
Regard the hundred families, too, as grass-dogs when they pass.
Hilmar Klaus- 5.03-5.04: Wise men are not "humane", all people are taken as straw dogs to
sacrifice.
Hinton David (2000): And the sage too is Inhumane: he uses the hundred-fold people like straw
dogs.
Hogan Ron, 2004 - The Masters are neutral: they treat everyone the same.
Ho Lok Sang, 2002: The sages too are unkind. in their eyes everyone is no different from a straw
dog.
Hond Bram den (2003): The wise are impartial; He regards the common people as straw dogs.
Huang Chichung (2003): The sage man was unfeeling, treating the hundred family names like
straw and dogs.
Huang Tao, Edward Brennan (2005): The sage has no benevolence, He treats his people like
strawdogs. [ vedeti decodificarea mesajului lui Lao Tzu din cartea "The Secrets of the Tao Te
Ching" Mantak Chia and Huang Tao, Destiny Books, Rochester, Vermont];
Hwang Shi Fu(1987): when the sage proceeds his work, he does not consider benevolence, he
regards all people as straw-made dogs.
Intoppa, Francesco (2000): il saggio non ha umanità tratta gli uomini come cani di paglia
Jiyu Ren, 1985: The sage cannot be called benevolent letting all people live or die by themselves.
Jonathan Star, 2001- The Sage is like Heaven and Earth To him none are especially dear or is
there anyone he disfavours He gives and gives without condition offering his treasure to everyone
Kari Hohne (2009) - The truly wise understands its ways.
Keping Wang (1955): The sage is not humane. He regards all people as straw dogs.
Kim Ha Poong (2003): The sage is not humane: He treats the people as straw dogs.
Kimura Yasuhiko Genku (2004): The sage is not humane; Impartially, he treats all people as
transitory.
Kline A. S. , 2003: The wise are ruthless, Considering the people as straw dogs.
Kunesh Tom : So, too, the wise have no permanent attachments. To them also people are dust,
ideas are dust.
Kwok Man-Ho , Palmer, Ramsay, (1993): They don't expect to be thanked for making life,
so they view it without expectation.
LaFargue Michael (1992): The Wise Person is not Good he treats the hundred clans like straw dogs."
Larose Ray , 2000: toata traducerea in fraza 1
Larre (Père Claude Larre): Le Saint ignore la Bienveillance Les Cent familles il les traite comme
chiens de-paille
Lau, D.C. (1963): the sage is ruthless, and treats the people as straw dogs.
Lauer Conradin Von (1990): Le Sage n'a pas d'affection. Pour lui aussi, les hommes ne sont que
chiens de paille.
Leary, Timothy, 1965:
Legge James, 1891: The sages do not act from (any wish to be) benevolent; they deal with the people as
the dogs of grass are dealt with.
Le Guin Ursula K. (1997): Wise souls aren’t humane. To them the hundred families are straw
dogs.
Leyris Pierre et Houang Kia-Tcheng (1949) : Au sage non plus point d’affections
Le peuple lui est chien-de-paille
Li David H. : (2001): The sage is ignoble; he/she regards the gentry as straw dogs.
Lindauer Sages are without humanizing It happens that one hundred families act as straw dogs.
Lin Paul J.: (1977): without kindness the sage treats the people as straw dogs.
Liou Kia-hwai: (1967): Le saint n’a point d’affections humaines ; Le peuple lui est comme chien de
paille./ Le saint n’est pas humain : Il traite le peuple comme chien de paille.
Ludd Ned (1999-2001): The sage is ruthless: He treats everyone indifferently.
Lynn Richard John (1999): The sage is not benevolent and treats the common folk as straw dogs.
Mabry The Sage is not sentimental, She knows that all beings must pass away.
MacHovec, Frank J., 1962 (pseudonym: Ganson C.): The truly wise are also indifferent to life.
They realize humanity is as a straw dog.
Mair Victor H. (1990): The sage is inhumane; he views the common people as straw dogs.
Ma Kou (1984): Rude est le sage Qui traite le peupe en chien de paille.
Maclagan P. J. (1898-99):
Marshall Bart, 2006 - The sage is indifferent to the multitudes of men. They appear as straw dogs.
Matgioï (Albert de Pouvourville) 1894: Le Saint-Homme n'a pas de prédilection; pour lui les
Cent Familles sont comme chien de paille.
L'homme parfait est-il sans beauté : alors les cent familles sont comme le vide.
Maurer Herrymon, 1985: The sage is not humane: He treats the hundred families like straw dogs.
McCarroll Tolbert : (1982): The true person is not moved by offerings of straw-dogs.
McDonald J. H. (1996): The wise man too is hard as nail; to him the people are but as straw dogs to
throw./ The Master doesn’t take sides; she treats everyone like a straw dog.
Mears Isabella (1916): The self-controlled man is impartial, he regards all people as sacred.
Medhurst, Spurgeon C.,1905: The Holy Man is non-benevolent. He regards the masses as straw
dogs.
Merel Peter (1995): The Sage is not kind, And treats all people impartially.
Mitchell , Stephen (1988) (pseudonym Kiyoashi ):The Master doesn't take sides; she welcomes saints
and sinners.
Moran Patrick E. - The Sage is not benevolent. He takes the common people tobe straw dogs.
Moss Roberts (2001): Wise rulers too refuse kin-kindness: Taking gentlefolk as dogs of
straw.
Muller Charles (1997): The sage is not jen, And regards all things as straw dogs.
Ni Hua-Ching (1979): The virtue of the sage is wholeness. He too regards all things as equal.
Nyssen Olivier : L'homme sacré est inhumain, il utilise une multitude de noms pour faire le chien
de paille.
Org Lee Sun Chen (2000): Most of [so-called] sages (sapients) are not compassionate either;
They, too, treated people [without any feeling] as though they were [as cheap as] ritually
disposable straw-dogs.
Ould, Herman, 1946:
Parinetto Luciano(1995): Il santo non usa carità tiene i cento cognomiper cani di paglia.
Qixuan Liu (2002): The wise king benefits none And takes all people for nothing dearer.
Red Pine (Bill Porter), 1996 heartless is the sage treating people like straw dogs
Rosenthal Stan: (1984): Therefore, even when he seems to act
in manner kind or benevolent, the sage is not acting with such intent,
for in conscious matters such as these, he is amoral and indifferent.
Schmidt K. O., 1975: Likewise the Awakened Man: He is close to all beings affirming all as holy
without exception.
Stenudd Stefan (2011): The sage is not kind. He regards people as offerings.
Sumitomo, O. 1945: Der Weise kennt keine Menschenliebe, ihm ist das Volk nur ein Nichts./The
sage knows no philanthropy, to him the people are but a nothing
Suzuki D.T. & Paul Carus, 1913: But for the holy man's humaneness, the hundred families are
straw dogs.
Ta-Kao Ch’u (1904) :The Sage does not own his benevolence; To him the people are straw dogs.
Tan Han Hiong: (2003): the sage is also indifferent; he regards everyone as sacrificial straw dogs.
Taplow, Alan B., 1982: Likewise, the Sage is impartial - While regarding all creatures as sacred,
Graces them with equality.
Tran Cong Tien : (2001): The sage is not sentimental; he treats all his people as straw-dogs.
Trottier, J. L. A., 1994: The Complete Thinker is not sentimental; Treats all people as straw dogs
(equally).
Tuffley David - Enlightened people are also impartial, they regard all people as transitory and as
such have no emotional attachment to them. This is seeing people like the leaves on a tree. They
are born, flourish, serve a purpose then die to be replaced by another leaf. It is natural that they do
this and are beautiful in their way." "People are not normally sad when a leaf dies; but people and
leaves differ in their outward form and not in their inner nature, they are both living creatures that
are subject to the laws of nature. Impartial also means not being too involved with the day-to-day
concerns of society - the current issues that come and go."
Waley Arthur (1934): The Sage too is ruthless; To him the people are but as straw dogs.
Walker, Brian Browne, 1996 - The sage isn't sentimental, either; He views all forms as ephemeral and
transitional.
Wang Wayne L., 2004: The Sage showing no benevolence treat all people as straw-dogs
Wayism The master does not take sides; she welcomes both saints and sinners.16
Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): The sage is not sentimental;
he treats all his people as straw dogs. The sage is like heaven and earth:
To him none are especially dear, nor is there anyone he disfavors. He gives and gives, without
condition, offering his treasures to everyone.
Wei Henry, 1982 - The Sage is not kindly; He equates the people with straw dogs.
Wieger Léon (1913) - B. A l’instar du ciel et de la terre, le Sage n’est pas bon pour le peuple qu’il
gouverne, mais le traite comme chien de paille./ English text by Derek Bryce, 1999- 5.2 Like
heaven and earth, the Sage is not good for the people he governs, but treats them like straw dogs.
Wilhelm Richard (1911): Der Berufene ist nicht gütig. Ihm sind die Menschen wie stroherne
Opferhunde. /Richard Wilhelm & Étienne Perrot, 1974-Le Sage n'est pas bon. Pour lui les hommes
sont chiens de paille./ El Sabio tampoco es benevolente. Para él, los seres humanos son como
perros de paja.
Wing R.L (1986): Evolved Individuals are impartial; They regard all people as straw dogs.
WorldPeace John, 1997- The sage is indifferent. All people are one; not distinguished, not judged.
Wu John C. H. (1939): 5.2 The Sage is not sentimental; He treats all his people as straw-dogs.
Wu Yi (1989): The sage has no humanity; He regards the people as straw-dogs.
Xu Junyao (1993) : vedeti : Jiyu Ren (1985,1993)
Yang Xiaolin (2002): Great men were not charitable; they neglected people like a used grass-dog
after sacrifice.
Yutang Lin (1948,1955) : The Sage is unkind: He treats the people like sacrificial straw-dogs.
Zhang Z. Thomas (2004): Rulers have no biases; they treat citizens as if they are the straw dogs.
Zhengkun Gu (2007): The sage is not merciful, He treats the people as straw dogs.
Zi-chang Tang (1969): Sage rulers were not benevolent because they punished the people as
sacrificial victims.
Ch. 05 Sentence 3
C 05-08 Foalele /The Bellows / Blasebalg

5.3. Capitolul 5 Fraza 3 ( propoziţiile 5-8) / Chapter 5 Sentence 3
Mirahorian, 1992:
5.05. 天地之間[间], tiān dì zhī jiān,
5.06. 其猶[犹]橐籥乎 ?! qí yóu tuó yuè hū ?!

5.07. 虛[虚]]而不屈， xū ér bù qū,

[ acel spatiu ] golit, dar nu este epuizat[ ramane mereu plin]
5.08. 動[动]而愈出。dòng ér yù chū.

[ cu cat este mai mare] mişcarea [ activitatea de golire], cu atât cresc efectele exterioare
[ productivitatea; ganditi-va la foalele fierarului sau la un fluier; se spune ca "mintea omului este ca
o paraşuta, fiindcă funcţionează doar cand este deschisă" ( o minte deschisă inseamnă: golită de
prejudecăţi, de părtinire, de ceea ce credem că ştim];
Ram , 1932 : Vazduhul ce se desfasoara intre Cer si Pamant este ca foalele fierarului. Este gol fara a se
sfarsi; miscarea sa perpetua naste toate fiintele.
CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Văzduhul ce se desfăşoară
între cer şi pământ este foalele fierarului, este gol şi fără de sfârşit. Mişcarea armonioasă perpetuă naşte
toate fiinţele, lucrurile şi stările.
Ian Hin-Shun, 1953 /Ян Хин-Шун: Spatiul dintre cer si pamant seamana cu foalele fierarului si
fluierul: [amandoua sunt] pe dinauntru goale si drepte. Cu cat este mai puternica miscarea
(inauntru), cu atit sunt mai mari rezultatele./ Пространство между небом и землей подобно
кузнечному меху и флейте : [то и другое] изнутри пусто и прямо. Чем [в нем] сильнее
движение, тем большерезультатов. /The space between heaven and earth is like a blacksmith's
fur and a flute: [both of them are empty and straight from the inside. The stronger the movement,
the greater the results.
Luca Dinu, 1993: Ceea ce se află între Cer şi pămînt 6 se aseamănă cu foalele fierarului:
gol pe dinăuntru dar nesecat, în mişcare dar şi mai mult
aruncînd în afară. 7 ( vedeti notele in comentariu).
Lupeanu Mira, 1997: Intre ceruri si pamant Nu se simte nici un suflu 3
Este gol 4 si totusi inepuizabil, Se preschimba, Dar renaste-n continuare.
Şerban Toader, 1999: Întinderea dintre Cer şi Pământ se aseamănă, negreşit, cu foalele fierarului : este
goală, şi totuşi nesecată ! Cu cât se mişcă, cu-atât suflă mai mult [aer].
Sarbatoare Octavian, 2000/2002: Universul este nesfârsit, în el se gaseste totul. Cu cât misca mai mult, cu
atât mai mult este produs./ The universe in infinite, In it there is everything. By moving, creates, Moving
more, more things appear.
Su Yan, 2009: Ce se afla intre Cer si Pamant se aseamana cu foalele fierarului: gol pe dinauntru si
totusi nesfarsit, cu cat se misca mai mult, cu atat sufla aer mai mult. ( vedeti notele in comentariu).
Jean-François Noëlas,1720 -
Pauthier G.,1838 - Le ciel et la terre ont entre eux un espace vide; cet espace ressemble aux
grands soufflets employés dans les hauts-fourneaux pour fondre les métaux. Il est vide,
et cependant il ne s'épuise point; il se met en mouvement, et c'est alors qu'il produit du vent avec
le plus d'abondance.
Stanislas Julien, 1842 - L'être qui est entre le ciel et la terre ressemble à un soufflet de forge qui
est vide et ne s'épuise point , que l'on met en mouvement et qui produit de plus en plus (du vent).
Chalmers John, 1868 - The space between heaven and earth may be compared to a bellows.
Though empty, it never collapses, and the more it is exercised the more it brings forth.
Balfour F.H.,1884 - The space between Heaven and Earth may be compared to a leathern bag, or
box; [a receptacle with Heaven for a lid and Earth for a floor]. It is a vacuum [outside which there is
nothing], exercising no pressure [on that which is within]; the more it moves, the more prolific it is.
Abbott Carl (2012): Is not the space between heaven and earth like a bag?
Empty yet doesn’t submit, moves yet recovers from all its coming and going.
Addiss & Lombardo (1993): Yet Heaven and Earth And all the space between Are like a bellows:
Empty but inexhaustible, Always producing more.
Allchin Douglas 2002- The hollow between heaven and earth,
how like a bellows it is: empty, yet inexhaustible.
The more it empties, the more it gives.
Ames Roger T. and Hall David L. (2003): The space between the heavens and the earth- isn’t it
just like a bellows! Even though empty it is not vacuous. Pump it and more and more comes out.
Archie J. Bahm (1958): No matter how deeply natures are torn by opposition, Nature itself
remains unchanged. In conflicts between opposites, the more one attacks his seeming opponent
(upon which he really depends for his completion), the more he defeats himself (and thereby
demonstrates that only Nature, and not any opposite abstracted from existence, is self-sufficient).
Beck Sanderson, 1996: How the universe is like a bellows! While empty, it is never exhausted.
The more it is worked, the more it produces.
Blackney Raymond B., 1955: Between the earth and sky The space is like a bellows, Empty
but unspent. When moved its gift is copious.
Bullen David, 2003-2006: The Tao contains nothing but is able to create anything. As it is used, it
produces.
Bynner Witter, 1944: The universe, like a bellows, Is always emptying, always full: The more it
yields, the more it holds.
Byrn Tormod, K.,1997: Byrn The space between Heaven and Earth is like a bellows; it is empty,
yet has not lost its power. The more it is used, the more it produces; the more you talk of it, the less
you comprehend.
Chan Wing-Tsit (1963): How Heaven and Earth are like a bellows. While vacuous, it is never exhausted.
When active, it produces even more.
Chang Chung-Yuan : (1975): The entire universe is basically void, like a bellows:
When it is in non-action, it does not lack anything; When it is in action, it is even more productive.
Clatfelter -
Chen Chao-Hsiu (2004): Between Heaven and Earth there is a big void;
it is like a bag without a seam, it is like the hole in a bamboo flute.
This void cannot be overpowered: the more it moves, the more it yields.
Chen Ellen M. (1989): Between heaven and earth, How like a bellows (t'o yo) it is!
Empty and yet inexhaustible, Moving and yet it pours out ever more.
Cheng Lin (1949): The whole universe may be compared to a bellows.
It is hollow, but not empty. It is moving and renewing without cease.
Cheng Hong David, (2000): Between the heaven and earth, is it like a bellows?
It is empty yet inexhaustible; and More agitations produce even more disturbances.
Chohan Chou-Wing (2002): The hollow space that lies between heaven and earth is like the
blacksmith's bellows. Hollow in appearance, nothing is lacking,
And if it moves, a lot of what is in it moves.
Cleary, Thomas(1991): The space between heaven and earth is like a bellows and pipes, empty yet
inexhaustible, producing more with each movement.
Correa Nina (2005, 2007): Isn't the vast space of the universe like a bagpipe? It can be emptied,
yet it doesn't collapse. As it changes position, even more seems to issue out from it.
Cronk George (1999): The Tao is like a bellows: it is empty yet infinitely available.
It is always producing.
Crowley, Aleister (1923): The space between Heaven and Earth is their breathing apparatus. Exhalation
is not exhaustion, but the complement of inhalation, and this equally of that.
Derek Lin (1994): The space between Heaven and Earth Is it not like a bellows?
Empty, and yet never exhausted It moves, and produces more
Dicus John, 2002 - The Tao is like a bellows, even though it appears empty, its workings are
obvious, Yet the more you use it the more it produces, it is inexhaustible.
Donohue Brian, 2005 - Consciousness breathes,
Expands and contracts. It never varies, and each moment is unique.
Duyvendak J. J.-L. (1953): L’espace entre le ciel et la terre, comme il ressemble à un soufflet de
forge ! Vidé, il n’est pas épuisé ; mis en branle, il produit de plus en plus./Translated by
Duyvendak J. J. L., 1954 - The space between heaven and earth, - how like a bellows it is! It is
emptied without being exhausted. It is put in motion and it brings forth more and more.
Evola Julius - Nelle versioni del 1923: Il tutto rassomiglia ad un mantice che, pur creando
inesauribilmente nel suo movimento, in sé resta vuoto./ Nelle versioni del 1959: (Come) il vuoto
fra Cielo e Terra [= nella sua Virtù] Il Principio è simile ad un mantice
Si vuota ed è inesausto Pur creando inesauribilmente col suo moto.
Gia-Fu Feng & Jane English, 1972: The space between heaven and Earth is like a bellows.
The shape changes but not the form; The more it moves, the more it yields.
Gibbs Tam, 1981- The space between heaven and earth is like a bellows, empty and yet inexhaustible;
Move it and even more comes out.
Goddard Dwight and Henri Borel (1919): The space between heaven and earth is like a bellows,
it is empty but does not collapse; it moves and more and more issues.
Goddard Dwight & Bhikshu Wai-tao (1935):
Gorn-Old Walter,1904: The celestial space is like unto bellows though containing nothing that is
solid, it does not at any time collapse; and the more it is set in motion, the more does it produce.
Hansen Chad: 2004: Is the space between Heaven and earth not like bellows and flutes? Empty and not
warped. As long as you move them, they produce.
Hatcher Bradford (2005): The space between heaven & earth How this is like bellows & flutes!
Empty, yet never exhausted (When) moved then more is produced
Haven Marc, 1988 - Entre le Ciel et la Terre, il est semblable à un soufflet de forge vide, mais
inépuisable, dont le mouvement produit un souffle croissant.
Heider, John, 1985: People are not better than the rest of creation. The same principle which
underlies human beings underlies everything equally.
Neither is one person or one people better than the rest of humanity. The same principle is
everywhere. One person is as worthy of the next. Why play favourites?
Everything demonstrates the law. Just because God is not a thing does not mean God is nothing. A
little humility is in order.
Henricks, Robert G., 2000 Translation Guodian) : The space between heaven and earth -
Is it not like a bellows? Though it is empty it does not collapse;
When put into motion it sends forth all the more.
Henricks, Robert G., 1989 (Translation Mawang Dui ) : 5. The space between Heaven and
Earth—is it not like a bellow? 6. It is empty and yet not depleted; 7. Move it and more [always]
comes out.
Herbert Jean ou Armel Guerne - Entre le Ciel et la terre, il est semblable à un soufflet de forge
vide, mais inépuisable, dont le mouvement produit un souffle croissant.
Heysinger I.W., 1903: Heaven and earth a bellows are, which emptied from its strain
Collapses not, but moved again produces more and more,
Hilmar Klaus- 5.05-5.06 Heaven's and Earth's interspace is like bellows, indeed
5.07 Empty, [and] yet not collapsing [exhausted],
5.08 n motion, [and] yet all_the_more generating [productive].
Hinton David(2000): Is all heaven and earth ; really so much like a bellows-chamber?
It's empty but never contracts, just keeps bringing forth more and more.
Hogan Ron, 2004 - Lao Tzu said Tao is like a bellows: It’s empty, but it could help set the world on
fire. If you keep using Tao, it works better.
Ho Lok Sang, 2002: Within the bounds of heaven and earth, there is plenty of space,
much like there is space within a bellows. Hollow but unyielding is this space.
The more you work on it, the more air comes out.
Hond Bram den (2003): The space between heaven and Earth - Is it not like a bellows?.
It is empty but not depleted; Move it and more [always] comes out.
Huang Chichung (2003): The space between heaven and earth - is it not like a bellows?
Empty yet inexhaustible. The more it operates, the more it emits.
Huang Tao, Edward Brennan (2005): 2. Between heaven and earth it seems like a bellows:
Empty, yet inexhaustible, The stronger it is activated, the greater the output. [ vedeti decodificarea
mesajului lui Lao Tzu din cartea "The Secrets of the Tao Te Ching" Mantak Chia and Huang Tao,
Destiny Books, Rochester, Vermont];
Hwang Shi Fu (1987): between heaven and earth, space functions like a blacksmith's bellow.
it is void, but is not out of function. once it is set in motion, a continuous stream of production will
issue from it.
Intoppa, Francesco (2000): lo spazio tra cielo e terra è simile a un mantice;
svuotato non si esaurisce ; piú lo si fa funzionare piú aria produce
Jiyu Ren, 1985: Isn't between Heaven and Earth like a bellows?
While vacuous, it is not inexhaustible; The more it is drawn off, the more air it sends forth.
Jonathan Star, 2001- The universe is like a bellows It stays empty yet is never exhausted
It gives out yet always brings forth more
Kaltenmark Max (1965, 1994):
Kari Hohne (2009): The universe is like a bellows: empty, yet quite full and never exhausted.
The more it works, the more comes out.
Keping Wang (1955): The space between Heaven and Earth isn’t like a bellows?
While vacuous, it is never exhaustible. When active, it turns out even more.
Kim Ha Poong(2003): The space between Heaven and Earth -
Is it not as though it were a bellows? It is empty, yet inexhaustible.
Ever active, it gives off more and more.
Kimura Yasuhiko Genku (2004): Manifesting the Tao Eternal, The kosmic space is like a bellows.
Empty, yet inexhaustible, The more one activates it, the more it generates.
Kline A. S. , 2003: The space between earth and heaven, Isn't it like a bellows?
It’s empty but never exhausted. The more it works the more flows out.
Kunesh Tom : Still, the earth is like a fan: empty, never filled, constantly giving.
The more it works, the more it gives.
Kwok Man-Ho , Palmer, Ramsay, (1993): Heaven and earth are like a pair of bellows: they are
empty, and yet they can never be exhausted. Work them, and they produce more and more
LaFargue Michael (1992): The space between heaven and earth isn't it like a bellows? Empty, but not
shriveled up, set it in motion and always more comes out.
Larre (Père Claude Larre): L’intervalle Ciel Terre Est comme le Soufflet Il se vide sans se lasser
Actionné il veut souffler encore
Lau, D.C. (1963): Is not the space between heaven and earth like a bellows?
It is empty without being exhausted: The more it works the more comes out.
Lauer Conradin Von (1990): Entre le ciel et la terre, l'espace est comme un soufflet de forge.
Il est vide mais pas épuisé. Soit qu'il s'enfle, soit qu'il s'abaisse, il est toujours prêt à servir,
toujours inépuisable.
Legge James, 1891: May not the space between heaven and earth be compared to a bellows? 'Tis
emptied, yet it loses not its power; 'Tis moved again, and sends forth air the more.
Le Guin Ursula K. (1997): Heaven and earth act as a bellows:
Empty yet structured, it moves, inexhaustibly giving.
Leyris Pierre et Houang Kia-Tcheng (1949) : Ciel-et Terre est comme un soufflet
Vied et pourtant inépuisable Plus il s’active plus il évente
Li David H. (2001): Is the universe not a wind tunnel?
Inexhaustible at rest; dynamic at its fiercest.
Lindauer The space bounding heavens and earth is just like the equal of a bellows Empty yet not subdued
Stirring yet more goes out.
Lin Paul J.: (1977): The space between heaven and earth is a vacuum like a bellows,
emptied, but inexhaustible. The more it moves, the more it yields.
Liou Kia-hwai: (1967): L’univers est pareil à un soufflet de forge ; vide, il n’est point aplati.
Plus on le meut plus il exhale,/ L’espace entre le ciel et la terre Ne ressemble-t-il pas à un soufflet
de forge ? Bien que vide intérieurement, Il ne s’épuise jamais. Plus on le meut, plus il exhale,
Ludd Ned (1999-2001): How the universe is like a bellows; empty, yet it gives a supply that never
fails. The more it is worked, the more it brings forth.
Lynn Richard John (1999): The space between heaven and earth, is it not just like a bellows or a
mouth organ! Empty, it can never be used up. Active, it produces all the more.
Mabry The space between Heaven and Earth is like a bellows empty, yet inexhaustible The more
it is used, the more it produces.
MacHovec, Frank J., 1962 (pseudonym: Ganson C.): The universe is like a bellows: empty, yet
quite full. As it proceeds, it produces.
Mair Victor H. (1990): The space between heaven and earth, how like a bellows it is!
Empty but never exhausted, The more it pumps, the more comes out.
Ma Kou (1984): L’espace entre ciel et terre Pareil à un souffle
Est vide et ne s’affaisse pas. Exhalé il est inépuisable.
Marshall Bart, 2006 - The realm of heaven and earth is like a bellows, both empty and full.
Moving, it brings forth, endlessly.
Matgioï (Albert de Pouvourville) 1894: Entre le Ciel et la Terre, il est semblable à un soufflet
de forge vide, mais inépuisable, dont le mouvement produit un souffle croissant.
Le ciel et la terre sont réguliers : Comment donc
["les hommes] agissent-ils, tôt ou tard ? [Ils sont] vides, mais ne s'en inquiètent pas.
Ils s'agitent, mais s'éloignent de plus en plus.
Maurer Herrymon, 1985: Heaven-and-earth and all between Is like a bellows:
Empty but never used up. The more it moves, The more comes out of it.
McCarroll Tolbert (1982): The space between heaven and earth is like a bellows.
It is empty and yet never exhausted. The more it works the more comes out.
McDonald J. H. (1996): Yet heaven and earth and all that lies between is like a bellows; empty, yet
yielding a supply that hardly fails. Work it, and more comes out. Whereas the force of words is
soon spent./ The space between Heaven and Earth is like a bellows;
it is empty, yet has not lost its power. The more it is used, the more it produces;
Mears Isabella (1916): The space between Heaven and Earth is like a bellows.
Emptied, it loses not power, Moved, it sends forth more and more wind.
Medhurst, Spurgeon C.,1905: The space between the heaven and the earth is like a bellows;
though unsupported, it does not warp; when in motion the more it expels.
Merel Peter (1995): Nature is like a bellows, Empty, yet never ceasing its supply. The more it
moves, the more it yields;
Mitchell, Stephen (pseudonym Kiyoashi ) (1988): The Tao is like a bellows: it is empty yet infinitely
capable. The more you use it, the more it produces;
Moran Patrick E. - The space between Heaven and Earth is like a bellows. It is void andyet does
not collapse. The more it moves the more it sends out.
Moss Roberts (2001): The space that heaven and earth frame Works like a kiln-bellows and
airpipes, Which thought emptying is not exhausted, And activated, pours more forth.
Muller Charles (1997): The space between Heaven and Earth is just like a bellows: Empty it, it is
not exhausted. Squeeze it and more comes out.
Ni Hua-Ching (1979): The universe may be compared to a bellows.
It is empty, yet it never fails to generate its products.
The more it moves, the more it brings forth.
Nyssen Olivier : L'espace entre le ciel et la terre, est comme celui d'une cornemuse.
Il est vide, mais ne plie pas. Il bouge, mais dépasse ce qui est sorti.
Org Lee Sun Chen (2000): [The working of Tao] between Heaven and Earth is similar to the
activities within a bellows. A bellows is empty inside, yet a stream of forceful and inexhaustible air
can be generated from within [the void]; The more frequently the piston rod is worked up, the more
forceful the stream of air is blown out [from the empty tube].
Parinetto Luciano (1995): Lo spazio tra Cielo e Terra come somiglia a un mantice! Si vuota manon
si esaurisce, si muove ed ancora più ne esce.
Qixuan Liu (2002): Should we say that It is just like bellows between Heaven and Earth?
It is empty but well propped up, And any stir in it will cause spilling.
Red Pine (Bill Porter), 1996 between Heaven and Earth how like a bellows empty but
inexhaustible each movement produces more
Rosenthal Stan, 1984: The sage retains tranquility, and is not by speech or thought disturbed,
and even less by action which is contrived. His actions are spontaneous,
as are his deeds towards his fellow men.
Schmidt K. O., 1975: Like a bellows is the universe:
Although empty it does not collapse.
In motion it produces more and more.
Stenudd Stefan (2011): Is not the space between Heaven and Earth like a bellows?
It is empty, but lacks nothing. The more it moves, the more comes out of it.
Sumitomo, O. 1945: Alles zwischen Himmel und Erde gleicht einem Blasebalg; er ist leer und
doch unerschöpflich; je mehr er sich bewegt, desto mehr kommt heraus:/Everything between
heaven and earth is like a bellows; he is empty and yet inexhaustible; the more he moves, the
more comes out:
Suzuki D.T. & Paul Carus, 1913: Is not the space between heaven and earth like unto a bellows?
It is empty; yet it collapses not. It moves, and more and more comes forth.[But]
Ta-Kao Ch’u (1904) :The space between heaven and earth is like a (blacksmith's) bellows. Hollow
as it seems, nothing is lacking. If it is moved, more will it bring forth.
Tan Han Hiong(2003): The universe is just like a bellows. though empty and intangible, it is never
spent. The more you use it, the more briskly it carries on.
Taplow, Alan B., 1982: The universe - a moving bellows - Yin and Yang
always emptying - always full, Endlessly working - endlessly yielding forth.
Tran Cong Tien : (2001): Between heaven and earth, there seems to be a bellows: it is empty, and
yet it is inexhaustible; The more it works, the more it produces.
Trottier, J. L. A., 1994: Between Heaven and Earth, There seems to be a Bellows:
It is empty, yet it can not be emptied; The more it works, the more comes out of it.
Tuffley David - "Between heaven (non-physical aspect of nature) and earth (physical aspect) the
space is like a bellows. The shape changes but not the form. The more it moves, the more it
produces."
Waley Arthur (1934): Yet Heaven and Earth and all that lies between Is like a bellows
In that it is empty, but gives a supply that never fails. Work it, and more comes out.
Walker, Brian Browne, 1996 - Tao is like a bellows: empty but inexhaustible. The more you move
it the more it makes.
Wang Wayne L., 2004: Space between heaven and earth behaves like bellows!
It is empty but is never exhausted It is dynamic and keeps yielding more
Wayism The Tao is like a bellows; hollow yet infinitely capable 17. The more you use it the more it
gives forth ; the more you discuss it the less you understand.
Wayne Dyer (2008): (plagiat Mitchell +Gia-Fu Feng): Between heaven and earth
is a space like a bellows; empty and inexhaustible, the more it is used, the more it produces.
Wei Henry, 1982 - The space between Heaven and Earth, Is it not like a bellows?
It is hollow, yet it never fails to supply. The more it is worked, the more it gives forth.
Wieger Léon (1913) - C. L’entre-deux du ciel et de la terre, siège du Principe, lieu d’où agit sa
vertu, est comme un soufflet, comme le sac d’un soufflet dont le ciel et la terre seraient les deux
planches, qui se vide sans s’épuiser, qui se meut externant sans cesse./ English text by Derek
Bryce, 1999- 5.3 The betwixt of heaven and earth, seat of the Principle, the place from where its
virtue acts, is like a bellows, like the bag of a bellows of which heaven and earth would be the two
boards, which empties itself without exhausting itself, which moves itself externally without cease.
Wilhelm Richard (1911): Der Zwischenraum zwischen Himmel und Erde ist wie eine Flöte, leer
und fällt doch nicht zusammen; bewegt kommt immer mehr daraus hervor. /Richard Wilhelm &
Étienne Perrot, 1974-L'espace entre Ciel et Terre est pareil à une flûte, il est vide et pourtant ne
s'affaisse pas; plus on l'anime, plus on peut attendre de lui./El espacio entre Cielo y Tierra es
semejante a una flauta, está vacío, pero no se hunde; si se moviliza, más y más, sale de él.
Wing R.L.(1986): Between Heaven and Earth, The space is like a bellows.
The shape changes, But not the form. The more it moves, The more it produces.
WorldPeace John, 1997- Infinity is like a bellows, empty yet encompassing the potential of all
things.
Wu John C. H. (1939): 5.3 Between Heaven and Earth, There seems to be a Bellows: It is empty,
and yet it is inexhaustible. The more it works the more comes out of it.
Wu Yi (1989): Between Heaven and Earth, it is like a bellows or a flute!
Empty, but not exhausted; With movement, more comes out.
Xu Junyao (1993): vedeti : Jiyu Ren (1985,1993)
Yang Xiaolin: (2002): Between heaven and earth, is it not like a pair of bellows?
Empty, but always able to produce wind; the more you push, the more wind comes out.
Yutang Lin (1948,1955) : How the universe is like a bellows! Empty, yet it gives a supply that never
fails; The more it is worked, the more it brings forth.
Zhang Z. Thomas : (2004): The world is like the bellows.
When it is static, its ability to blow is not lost. When it is moving, it generates more and more wind.
Zhengkun Gu : (2007): Does not the space between heaven and earth form like a bellows?
It is empty but (the air in it) can never be exhausted;
The more air it expels, the more comes out.
Zi-chang Tang (1969): Between the heavens and the earth there is nothing but an empty space!
It may be compared to a bellow or pocket of vast capacity. Humbly modest but not submissive.
The more it moves, changes, the more nearly perfect it becomes.
D 09-10 Păstrarea in centru (echilibrului; stabilităţii)/Keep your Mean Die Mitte bewahren
Ch. 05 Sentence 4
5.4. Capitolul 5 Fraza 4 ( propoziţiile 9-10) / Chapter 5 Sentence 4
Mirahorian, 1992:
5.09. 多言數[数] 窮[穷]， duō yán shù qióng,

5.10. 不如守中。bù rú shǒu zhōng.

[iar acest lucru] nu este aşa de bun ca menţinerea in centru [mijlocul roţii, spatiul vid din centru;
axul realităţii; realitatea cauzala a constientei impartiale(Tao)].
not as good as keeping the center.
Ram , 1932 : A vorbi mult despre Tao nu duce decat la oboseala. Mai bine sa se pastreze Calea de mijloc.
CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: A vorbi mult despre TAO fără
să-l cunoşti nu duce decât la oboseală. Mai bine să se descopere şi să se păstreze calea de mijloc, căci
aceasta permite realizarea efectivă a lui TAO.
Ian Hin-Shun, 1953 /Ян Хин-Шун: Cel care vorbeste mult, ajunge deseori la nereusita. De aceea
este mai bine sa tii [drumul de] mijloc./ Тот, кто много говорит, часто терпит неудачу. Поэтому
лучше соблюдать середину [меру]./ The one who talks a lot, often fails. Therefore, it is better to
keep the middle [measure].
Luca Dinu, 1993: Cînd ştii prea multe, iute istoveşti: 8
e mai bine să rămîi în mijloc. 9 ( vedeti notele in comentariu).
Lupeanu Mira, 1997: Vorbele sunt de prisos 5 Mai degraba sa pastram tacerea 6.
Şerban Toader, 1999: Vorba multă împuţinează viata : a păstra înlăuntru [vidul] este mai presus. 2
Sarbatoare Octavian, 2000/2002: Prea multa vorba duce la oboseala. Mai bine se pastreaza calea de
mijloc. / Too much talking results in tiredness, The best to keep is the middle way.
Su Yan, 2009: Cel ce vorbeste mult, iute se istoveste; mai bine pastreaza masura 4. ( vedeti notele
in comentariu).
Jean-François Noëlas, 1720 -

Pauthier G.,1838 - Chercher à définir le Principe suprême par une multitude des paroles répétées
et portées à leur dernière limite, ne vaut pas garder une juste mesure.
Stanislas Julien, 1842 - Celui qui parle beaucoup (du Tao) est souvent réduit au silence.
Il vaut mieux observer le milieu.
Chalmers John, 1868 - But the man of much talk is frequently reduced to silence (exhausted).
There is nothing like keeping the inner man.
Balfour F.H.,1884 - Those who talk too much will often come to an end of their words. It is better to
maintain rectitude [inwardly].
Abbott Carl (2012): More speech counts as exceptionally limited; not in accord with keeping to the
middle.
Addiss & Lombardo,1993: Longwinded speech is exhausting. Better to stay centered.
Allchin Douglas 2002- Words fill space needlessly. Hold fast to the center.
Ames Roger T. and Hall David L. (2003): It is better to safeguard what you have within 14
Than to learn a great deal that so often goes nowhere." ( vedeti notele in comentariu).
Archie J. Bahm (1958): So, likewise, no matter how much debaters argue, their argument proves
nothing. Things are what they are, regardless of how much we disagree about them.
Beck Sanderson, 1996: Much talk brings exhaustion. It is better to keep to the center.
Blackney Raymond B., 1955: Much talk means much exhaustion; Better far it is to keep your thoughts!
Bullen David, 2003-2006: If you talk of it your understanding will grow dim. Remain impartial.
Bynner Witter, 1944: Men come to their wit's end arguing about it And had better meet it at the marrow.
Byrn Tormod, K.,1997: It is better not to speak of things you do not understand.
Chan Wing-Tsit (1963): Much talk will of course come to a dead end. It is better to keep to the center.
Chang Chung-Yuan (1975): Debating with words leads to limitations.
Therefore, nothing is better than to remain in the state before things are stirred.
Clatfelter - lipsa
Chen Chao-Hsiu (2004): Many words lead to less understanding, therefore it is best to guard the
void.
Chen Ellen M. (1989): By many words one's reckoning (shu) is exhausted.
It is better to abide by the center (shou chung).
Cheng Lin (1949): The more volubly one talks, the quicker will come his exhaustion.
It is best to abide by the old traditions.
Cheng Hong David, (2000): Much arguments are destined to end,
It is better to remain with the central core.
Chohan Chou-Wing (2002): The person who speaks a lot will be exhausted.
It would be better for him to keep his words to himself.
Cleary, Thomas (1991): The talkative reach their wits' end again and again; that is not as good as
keeping centered.
Correa Nina (2005, 2007): Many theories are given as to how it could eventually come to an end.
It doesn't seem to guard what is in its middle. ( vedeti notele in comentariu).
Cronk George (1999): Speak of it, fail to grasp it. Hold on to the center.
Crowley, Aleister (1923): Speech exhausts; guard yourself, therefore, maintaining the perfect freedom
of your nature.
Derek Lin (1994): Too many words hasten failure Cannot compare to keeping quiet
Dicus John, 2002- Yet speaking of it will not increase the comprehension.
Hold to the center path.
Donohue Brian, 2005 - Work with this and understand; Talk about it, and you lose your center.
Duyvendak J. J.-L. (1953): Une quantité de mots est vite épuisée. Mieux vaut conserver le (juste)
milieu./ Translated by Duyvendak J. J. L., 1954 -A multiplicity of words is soon exhausted; better
it is to preserve a middle course.
Evola Julius - Nelle versioni del 1923: L’uomo invece, oltre l'inesauribilità de! suo discorso, resta
nel suo Io affatto pieno (a sé) . / Nelle versioni del 1959: (Cosi) è vano moltiplicare parole e
progetti (nella cura pei singoli) Tenersi nel mezzo è il meglio.
Gia-Fu Feng & Jane English, 1972: More words count less. Hold fast to the center.
Gibbs Tam, 1981- Too many words quickly exhaust; It is not as good as holding to the centre.
Goddard Dwight and Henri Borel (1919): A gossip is soon empty, it is doubtful if he can be
impartial.
Gorn-Old Walter, 1904 : The inflated man, however, is soon exhausted.
Than self-restraint there is nothing better.
Hansen Chad: 2004: / 2013: Many words and numbers unlimited are not as good as holding the
center.
Kari Hohne, 2009: Many words lead to exhaustion.
Better to hold to emptiness.
Keping Wang,1955- To talk too much will surely lead to a quick demise.
Hence it is better to keep tranquility.
Hatcher Bradford, 2005: (2005): Lots of words adds up to exhaustion,
(This is) never as good as holding the center
Haven Marc, 1988 - Parler beaucoup épuise sans cesse; mieux vaut garder le Milieu.
Heider, John, 1985: Knowing this, the leader does not pretend to be special. The leader does not
gossip about others or waste breath arguing the merits of competing theories.
Silence is a great source of strength.
Henricks, Robert G., 2000 Translation Guodian) : --------------------------------------
Henricks, Robert G., 1989 (Translation Mawang Dui ) : 8. Much learning means frequent
exhaustions. 9. That's not so good as holding on to the mean.
Herbert Jean ou Armel Guerne - Parler beaucoup épuise sans cesse ; mieux vaut garder le
Milieu.
Heysinger I.W., 1903: But men who talk and talk exhaust themselves, and talk in vain,
And all unlikely are to keep the middle path secure.
Hilmar Klaus- 5.09 Many words lead frequently to exhaustion,
5.10 not as_[if] keeping your center (Inner; Golden) Mean.
Hinton David(2000): Words go on failing and failing, nothing like abiding in its midst."
Hogan Ron, 2004 - If you keep talking about it, it won’t make any sense. Be cool.
Ho Lok Sang, 2002: Words are superfluous and soon reach their limits.
It is far better to adhere to impartiality and the middle way.
Hond Bram den (2003): Much learning means frequent exhausting.
That is not so good as holding on to the mean.
Huang Chichung (2003): Much learning brings a quick end. Better adhere to the middle.
Huang Tao, Edward Brennan (2005): 3. Being overly informed leads to exhaustion, Better to be
centered. [ vedeti decodificarea mesajului lui Lao Tzu din cartea "The Secrets of the Tao Te Ching"
Mantak Chia and Huang Tao, Destiny Books, Rochester, Vermont];
Hwang Shi Fu, 1987- And the people who like to talk face the same consequence; the more they
talk, the more shortage others will know. there is no better way than to model after the tao, and
keep oneself in the void state also.
Intoppa, Francesco (2000): le tante parole si esauriscono presto;
meglio è mantenersi nel mezzo [ traducere Lau D.C. ,1963]
Jiyu Ren, 1985: Much talk is doomed to a dead end, It is better to keep to moderation.
Kari Hohne (2009): Many words lead to exhaustion. Better to hold fast to emptiness.
Keping Wang (1955): To talk too much will surely lead to a quick demise.
Hence it is better to keep tranquility.
Kim Ha Poong (2003): Much talk inevitably leads to predicament.
It is better to hold on to the void.
Kimura Yasuhiko Genku (2004): Being full, too many words lead one nowhere;
Impartially, keep to the silent core of emptiness.
Kline A. S. , 2003: Much speech leads in the end to silence.
Better to hold fast to the Void.
Kohn Livia (1993): Both these develop together But have different names;
Kunesh Tom : The more one speaks of theism or atheism, the less is understood.
Better to keep quiet and look inside.
Kwok Man-Ho , Palmer, Ramsay, 1993 - There's too much talking, it's really better to
stay quiet
LaFargue Michael (1992): Much talking, quickly exhausted. It can't compare to watching over
what is inside.
Larre (Père Claude Larre): On parle, on parle, on suppute à l’infini Mieux vaut garder le Centre.
Lau, D.C. (1963): Much speech leads inevitably to silence. Better to hold fast to the void.
Lauer Conradin Von (1990): L'homme qui veut saisir l'espace n'étreint que le vide.
Mieux vaut se fondre dans ce vide, dans ce vide immense, dans ce vide merveilleux.
C'est le vide sublime, c'est le Tao.
Legge James, 1891: Much speech to swift exhaustion lead we see; Your inner being guard, and
keep it free.
Le Guin Ursula K. (1997): -------------------
Leyris Pierre et Houang Kia-Tcheng (1949) : On a beau en parler nul ne peut le sonder
Mieux vaut rester au centre.
Li David H. (2001): More rules yield faster demise. Laissez-faire is a better device.
Lindauer Much talk counts for little It can't compare to obeying the center.
Lin Paul J.: (1977): Too much talk often brings exhaustion.
Is it not better to keep to the middle path?
Liou Kia-hwai, 1967: Plus on en parle, moins on le saisit, mieux vaut s’insérer en lui./
Plus on en parle, plus vite on aboutit à l’impasse (silence). Mieux vaut s’insérer en son intérieur.
Ludd Ned (1999-2001): The force of words is soon spent; Better to hold what is in the heart.
Lynn Richard John (1999): Many words lead to quick exhaustion; better to maintain emptiness
within.
Mabry Trying to explain it will only exhaust you. It is better to hold on to paradox.
MacHovec, Frank J., 1962 (pseudonym: Ganson C.): Much talk, much exhaustion. Keep your
thoughts within!
Mair Victor H. (1990): Hearing too much leads to utter exhaustion; Better to remain in the center.
Ma Kou (1984): La parole conduit au silence. Autant en pénétrer le sens (le centre des choses).
Marshall Bart, 2006 - More words, less understanding. Hold fast to the core.
Matgioï (Albert de Pouvourville) 1894: Parler beaucoup épuise sans cesse; mieux vaut garder le
Milieu. Ils parlent beaucoup, et se trompent souvent.
Ils ne sont pas semblables à qui tait [sa pensée] dans son coeur.
Maurer Herrymon, 1985: Many words exhaust truth. Keep to the empty center.
McCarroll Tolbert (1982): Many words lead to exhaustion.
Better to hold fast to your center.
McDonald J. H. (1996): It seems far better to keep what's in the heart. So hold to the heart core
and a regular mean./ the more you talk of it, the less you comprehend.
It is better not to speak of things you do not understand.
Mears Isabella (1916): Many words lead to exhaustion. Be not thus; keep to thy center.
Medhurst, Spurgeon C.,1905: Though words could exhaust this theme, they would not be so
profitable as the preservation of its inner essence.
Merel Peter (1995): So the sage draws upon experience And cannot be exhausted.
Mitchell, Stephen (pseudonym Kiyoashi ) (1988): the more you talk of it, the less you understand.
Hold on to the center / Stephen Mitchell traduction Benoit Labayle (2008) :
Moran Patrick E. - An excess of talk [aimed at fathoming the universe] is fated to
becomeimpoverished. It is better to hold [it] inside.
Moss Roberts (2001): A ruler’s swiftly spent who speaks too much;
Better for him to guard his inner state.
Muller Charles (1997): Investigating it with a lot of talk Is not like holding to the center.
Ni Hua-Ching (1979): Many words lead one nowhere. Many pursuits in different directions bring
only exhaustion. Rather, embrace the subtle essence within.
Nyssen Olivier : De nombreux mots calculent la pauvreté, pas comme la défense du centre.
Org Lee Sun Chen (2000): Verbosity exhausts a person of his resources; It is better to keep quiet
and collect oneself and concentrate on individual self's inward serenity.
Parinetto Luciano(1995): Parlar molto e scrutare razionalmente vale meno che mantenersi vuoto.
Qixuan Liu(2002): After all moralization and calculation,
It is a better strategy to keep that bellows empty.
Red Pine (Bill Porter), 1996 taking only wastes it better to keep it inside
Rosenthal Stan (1984): By this means he is empty of desire,
and his energy is not drained from him.
Schmidt K. O., 1975: Likewise the Sage: Non-inflated he does not exhaust himself in idle words.
Moved from within he draws and gives from the fullness of the universe.
Stenudd Stefan (2011): A multitude of words is tiresome, Unlike remaining centered.
Sumitomo, O. 1945: Viele Worte meist in Nichts zerrinnen; besser man bewahrt sie innen./Many
words usually go to nothing; better you keep them inside.
Suzuki D.T. & Paul Carus , 1913: "How soon exhausted is A gossip's fulsome talk!
And should we not prefer On the middle path to walk?"
Ta-Kao Ch’u (1904) : He who talks more is sooner exhausted: It is better to keep what is within
himself.
Tan Han Hiong (2003): But to argue excessively will definitely come to a dead end.
It is best to maintain the central core of human nature.
Taplow, Alan B., 1982: Understanding the nature of the universe by words and by intellect,
Leads to exhaustion. Hold instead to that intuition which, Rising from the gut of mankind,
Resembles original nature.
Tran Cong Tien (2001): No amount of words can fathom it: better look for it in the middle.
Trottier, J. L. A., 1994: The Complete Thinker draws upon the universal experience thus cannot
be exhausted. Better look for it within you. The Tao (the Laws of the Universe) is in all that exists.
Tuffley David - "Too much talk will exhaust itself, it's better to stay centred.(5)
Waley Arthur (1934): Whereas the force of words is soon spent.
Far better is it to keep what is in the heart.
Walker, Brian Browne, 1996 - Too much talk about it evaporates your understanding, though.
Simply stay at the center of the circle.
Wang Wayne L., 2004: Wanting to know more leads to wit's end One rather ponders in the center
Wayism Hold on to the centre.
Wayne Dyer (plagiat Mitchell +Gia-Fu Feng): Hold on to the center. Man was made to sit quietly
and find the truth within.
Wei Henry, 1982 - Much talk often leads to exhaustion. Better concentrate on the center.
Wieger Léon (1913) - D. C’est là tout ce que nous pouvons entendre du Principe et de son action
productrice. Chercher à détailler, par des paroles et des nombres, serait peine perdue. Tenons-
nous-en à cette notion globale./ English text by Derek Bryce, 1999- 5.4 This is all that we can
understand of the Principle and of its action as producer. To seek to detail it further using words
and numbers would be a waste of time. Let us hold ourselves to this grand idea.
Wilhelm Richard, 1911 - Aber viele Worte erschöpfen sich daran. Besser ist es, das Innere zu
bewahren./Richard Wilhelm & Étienne Perrot, 1974-L'abondance de mots s'épuise devant lui.
Mieux vaut garder ce qui est intérieur. / Ante él, las muchas palabras se agotan. Más vale
conservar lo esencial.
Wing R.L (1986): Too much talk will exhaust itself. It is better to remain centered.
WorldPeace John, 1997- Words are straw in the wind. The more one talks, the less one says. Keep
focused on Infinity. Remain centered in the oneness of all things. In time all potentials manifest.
Wu John C. H. (1939): 5.4 No amount of words can fathom it: Better look for it within you.
Wu Yi (1989): Too much talk always exhausts; It is better to keep to the inside.
Xu Junyao (1993): vedeti : Jiyu Ren (1985,1993)
Yang Xiaolin: (2002): Talking too much will lead to embarrassment: be like the bellows and keep
the wind inside.
Yutang Lin (1948,1955) : By many words is wit exhausted. Rather, therefore, hold to the core.
Zhang Z. Thomas : (2004): To go extreme is not as good as to stay normal.
Zhengkun Gu (2007): That is why too many government decrees only result in more failures.
It is better, therefore, to hold fast to moderation and the void.
Zi-chang Tang (1969): Excess means Extreme.
It is better to hold fast to perfection.
5. Comentariu / Commentary / Commentaire /Kommentar /Comentario

/Commento
Allchin Douglas 2002-*straw dog: object of sacrifice, created with care solely for that
purpose, initially due the utmost deference and reverence, later deliberately abandoned or
destroyed.
Frederic Henry Balfour, 1884 - "The Commentator insists at some length that the phrase 5.1
is hypothetical, and must not be taken as stating an actual fact."
Stanislas Julien (1842): Notes du chapitre 5

|2| Le ciel et la terre n'ont point d'affection particulière. Ils laissent tous les êtres suivre leur
impulsion naturelle. C'est pourquoi toutes les créatures naissent et meurent d'elles-mêmes. Si elles
meurent, ce n'est point par l'effet de leur tyrannie ; si elles naissent, ce n'est point par l'effet de leur
affection particulière. De même, lorsqu'on a fait un chien avec de la paille liée, on le place devant
l'autel où l'on offre le sacrifice, afin d'éloigner les malheurs ; on le couvre des plus riches
ornements. Est-ce par affection ? C'est l'effet d'une circonstance fortuite. Lorsqu'on le jette dehors,
après le sacrifice, les passants le foulent aux pieds. Est-ce par un sentiment de haine ? C'est aussi
l'effet d'une circonstance fortuite.
Derek Lin (1994): Straw dogs are literally small dog figurines made from straws. They were used
in ancient times for rituals.
Too many words / laws quicken defeat / failure
Cannot compare to keeping quiet
An alternative explanation of the above is that too much bureaucracy, too many rules and
regulations quickly leads to weakness and failure; it is better to maintain tranquility and non-action.
This is an often misunderstood passage in Tao Te Ching, even by native speakers of Chinese,
because some of the characters have a completely different meaning in ancient usage than in
modern times. For instance, this is a simple character meaning "middle," so many scholars assume
the last line has to do with holding to the center, or perhaps holding to the principle of moderation.
This would make more sense, though, if the previous line speaks of the danger of extremes. Now
that we understand it refers to the maddening "noise" of complex and bureaucratic laws, it makes
far more sense that the last line is really talking about silence and tranquility.
Léon Wieger S.J (1856-1933) Les pères du système taoïste

Texte en francais par Léon Wieger /French text by Léon Wieger, 1913
Chapitre 5. Texte.
A. Le ciel et la terre ne sont pas bons, pour les êtres qu’ils produisent, mais les traitent comme
chiens de paille.
B. A l’instar du ciel et de la terre, le Sage n’est pas bon pour le peuple qu’il gouverne, mais le traite
comme chien de paille.
C. L’entre-deux du ciel et de la terre, siège du Principe, lieu d’où agit sa vertu, est comme un
soufflet, comme le sac d’un soufflet dont le ciel et la terre seraient les deux planches, qui se vide
sans s’épuiser, qui se meut externant sans cesse.
D. C’est là tout ce que nous pouvons entendre du Principe et de son action productrice. Chercher à
détailler, par des paroles et des nombres, serait peine perdue. Tenons-nous-en à cette notion
globale.
English text by Derek Bryce, 1999-

5.1 Heaven and earth are not good to the things that they produce, but treat them like straw dogs.
5.2 Like heaven and earth, the Sage is not good for the people he governs, but treats them like
straw dogs.
5.3 The betwixt of heaven and earth, seat of the Principle, the place from where its virtue acts, is
like a bellows, like the bag of a bellows of which heaven and earth would be the two boards, which
empties itself without exhausting itself, which moves itself externally without cease.
5.4 This is all that we can understand of the Principle and of its action as producer. To seek to
detail it further using words and numbers would be a waste of time. Let us hold ourselves to this
grand idea.
Résumé des commentaires.

Il y a deux sortes de bonté : 1° la bonté d’ordre supérieur, qui aime l’ensemble, et n’aime les
parties intégrantes de cet ensemble, que, en tant qu’elles sont parties intégrantes, pas pour elles-
mêmes, ni pour leur bien propre ;
2° la bonté d’ordre inférieur, qui aime les individus, en eux-mêmes et pour leur bien particulier. Le
ciel et la terre qui produisent tous les êtres par la vertu du Principe, les produisent inconsciemment,
et ne sont pas bons pour eux, dit le texte ; sont bons pour eux, de bonté supérieure, non de bonté
inférieure, disent les commentateurs. Cela revient à dire, qu’ils les traitent avec un froid
opportunisme, n’envisageant que le bien universel, non leur bien particulier ; les faisant prospérer
si utiles, les supprimant quand inutiles. Ce froid opportunisme est exprimé par le terme chien de
paille. Dans l’antiquité, en tête des cortèges funèbres, on portait des figures de chiens en paille,
lesquelles devaient happer au passage toutes les influences néfastes. Avant les funérailles, on les
préparait avec soin et on les traitait bien, parce qu’ils seraient bientôt utiles. Après les funérailles,
on les détruisait, parce que devenus nuisibles, farcis qu’ils étaient d’influences nocives happées,
comme Tchoang-tzeu nous l’apprend, chap. 14 D. — Dans le gouvernement, le Sage doit agir à
l’instar du ciel et de la terre. Il doit aimer l’État, non les particuliers. Il doit favoriser les sujets utiles,
et supprimer les sujets inutiles gênants ou nuisibles, selon l’opportunité, sans aucun autre égard.
L’histoire de Chine est pleine des applications de ce principe. Tel ministre, longtemps choyé, est
subitement exécuté, parce que l’orientation politique ayant changé, il serait gênant désormais,
quels qu’aient été ses mérites antérieurs ; son heure est venue, dans la révolution universelle ;
chien de paille, il est supprimé. Inutile de démontrer que ces idées sont diamétralement contraires
aux notions chrétiennes de la Providence, de l’amour de Dieu pour chacune de ses créatures, de
grâce, de bénédiction, etc. Bonté d’ordre inférieur que cela, ╓23 disent, avec un sourire
dédaigneux, les Sages taoïstes. — Suit la comparaison célèbre du soufflet universel, à laquelle les
auteurs taoïstes renvoient très souvent. Elle sera encore développée dans le chapitre suivant. —
Conclusion, c’est là tout ce que l’on sait du Principe et de son action. Il produit l’univers fait d’êtres ;
mais l’univers seul lui importe, non aucun être. Si tant est que l’on puisse employer le terme
importe, d’un producteur qui souffle son œuvre sans la connaître. Le Brahman des Védantistes a
du moins quelque complaisance dans les bulles de savon qu’il souffle ; le Principe des Taoïstes
non.
Notes : Richard Wilhelm, 1911 & Étienne Perrot , 1974

« Bonté » ou « Moralité », la notion suprême du confucianisme, est écartée comme imparfaite,
puisqu'elle ne dépasse pas l'intérêt personnel. Lors des sacrifices, on confectionnait des chiens de
paille, qui étaient magnifiquement parés pendant le sacrifice, mais négligemment jetés après avoir
rempli leur office. L'image des chiens de paille du sacrifice caractérise le fait que tous les êtres
sont parfaitement équipés pour remplir la fonction de leur espèce, tandis qu'il ne saurait être
question d'« avoir égard à la personne ».
L'espace entre Ciel et Terre considéré comme le lieu où s'engendre la vie est une idée qui n'est
pas sans rapport avec le « firmament » biblique (Genèse I). Cf. le verset suivant. La traduction «
flûte » suit Liang Ki Tchao; le mot est parfois traduit par « soufflet ».
Les deux dernières lignes indiquent que l'intuition qui est à la base de l'image ne saurait être
exprimée complètement sous une forme conceptuelle.
Nyssen Olivier chapitre 5

Nota 1. "Avant l'offrande, on met les chiens de paille dans des coffres ou des corbeilles,
enveloppés de broderies de couleur, tandis que le représentant du défunt et le prieur se purifient
par l'abstinence pour les présenter. Après l'offrande, les passants marchent sur leurs têtes et leurs
troncs, les ramasseurs d'herbes les prennent et s'en servent pour allumer le feu, et c'en est fait
d'eux" Tchouang-tseu
LA VOIE ET SA VERTU (DAO DE JING) de LAO ZI

(traduit et annoté par Houang et Pierre Leyris)
L’importance du vide, du non-être (Wu)
Le thème du Vide est principalement évoqué dans les chapitres 5 et 11. A la lecture d’une partie du
chapitre 5 : « Ciel-et-Terre est comme un soufflet, vide et pourtant inépuisable, plus il s’active et
plus il évente », et du chapitre 11 : « l’être a des aptitudes que le non-être emploie », l’invisible, le
Vide (Wu), le non-être ou encore le Souffle recèle toute la véritable potentialité, la réelle puissance,
car c’est là que réside l’efficacité véritable. Les choses sensibles et palpables (You) sont déjà
vouées à s’affaiblir et à disparaître. « Le vide médian qui fait marcher le char » (chapitre 11)
n’évoque rien moins que la notion de Centre souvent utilisé pour symboliser la position du chef
autour duquel gravite les dix mille êtres.
L’attitude du Sage est donc commandée par les quatre premiers vers du chapitre 5 qui conseillent
d’apaiser ses affections (sentiments et émotions) pour favoriser la circulation harmonieux du
Souffle en lui et autour de lui.
L’importance du souffle
En effet, conçu en période de troubles, le Dao De Jing ne s’est pas contenté de constituer un
support unique de méditation plus ou moins récitatif, il propose d’une part, une certaine vision de
l’univers à la fois universelle (Dao) et individuelle (longévité par la conduite du souffle N23) (De), et
d’autre part un outil de réflexion sur le thème délicat des rapports entre dirigeants et dirigés, car le
Dao De Jing semble délivrer un ensemble de messages destinés principalement aux « Princes ».
Note 23 : voir chapitres 5,6,10,15,16,25. L’importance du souffle est soulignée mais les techniques
précises étaient probablement transmises de maîtres à disciples, car il s’agissait d’un
enseignement magico-religieux
L’importance du Vide (Wu)

Au gouvernant, le Sage écrit dans le chapitre 3 « faire le vide dans les coeurs, faire le plein dans
les ventres, énerver l’ambition, fortifier les os ». On peut y noter la recherche de quiétude et
d’apaisement, attitude indispensable pour se nourrir convenablement et fortifier sa santé (les os
sont la demeure du Jing, substance précieuse et rare appelée également énergie quintessenciée)
afin de cultiver la longévité. Ces quelques vers peuvent également être lus comme une mise en
évidence de l’axe coeur – rein : l’énergie des Reins (volonté) et celle du Coeur (émotion) se portant
mutuellement assistance.
Le Wu Wei (la non-intervention, le non-faire, l’absence d’action)

Nous avons vu que toutes les réalisations demeuraient possibles à partir du Dao, de la vacuité, du
Wu (Principe inconnaissable). Pratiquer le Wú Wéi désigne l’attitude du taoïste qui se cantonne
dans la non-intervention pour bénéficier de la spontanéité efficace de l’universalité du Dao « inactif
». Le chapitre 37 précise bien que « la Voie n’agisse jamais or tout est fait par elle ».
Dans le pur respect de l’ordre naturel, le taoïste se garde bien d’intervenir dans le cours des
choses. Chaque chose devant s’accomplir dans la conformité de sa nature propre. Cependant,
certaines entraves ne facilitent pas le Wu Wei, telles que décrites dans le chapitre 48 où
l’apprentissage représente un frein « apprendre c’est de jour en jour s’accroître». Ici, le rejet de
l’apprentissage rejoint le rejet de la science.
A l’égard des « Princes », le Sage prône l’attitude d’humilité : « lorsque le Sage dirige le peuple, le
peuple ne sent pas sa main » (chapitre 66), « Le meilleur gouverneur est ignoré du peuple »
(chapitre 17) sont des phrases qui s’accordent avec la mise en garde brandie à l’encontre des
initiatives ambitieuses des « Princes » mais qui sont d’emblée vouées à l’échec : « quiconque veut
s’emparer du monde et s’en servir court à l’échec » (chapitre 29), tandis que régir un grand état
demande autant de délicatesse que de « frire de petits poissons » (chapitre 60),
c’est à dire sans trop les remuer. Et le chapitre 57 de préciser plus explicitement « je pratique le
laisser-faire : le peuple évolue de lui-même » de telle sorte que « de lui-même au Simple il
revient ». Toutefois, face à l’adversaire, des recommandations s’adressent directement au chef de
guerre « le vrai guerrier est sans colère » (chapitre 68) en faisant l’apologie de la « non-rivalité »
conforme à l’idée du Wu Wei. Si la guerre devient inévitable, il convient d’adopter la stratégie du
Wu Wei « sans chercher à primer par les armes, car primer par les armes appelle à la riposte »
(chapitre 30), pour remporter la victoire, mais celle-ci aura un goût amer car « sur la mort d’un
grand nombre d’hommes, il est juste de mener deuil, comme il est juste d’accompagner la victoire
de rites funèbres » (chapitre 31).
Le terme « esprit (Shen)» de l’expression « l’esprit de la vallée (shen gu)» caractérise l’esprit du
Vide symbolisé par la vallée.
18 chapitres du Dao De Jing traitant des propriétés de l’eau : 6, 8, 34, 36 et 78

loi des cycles (théorie des cinq mouvements ou wu xíng) (chapitres 16, 25, 40, 52) engendrée par
le Principe immanent du Dao.
Le Guin Ursula K., 2011

Note : The "inhumanity" of the wise soul doesn’t mean cruelty. Cruelty is a human
characteristic. Heaven and earth—that is, "Nature" and its Way—are not
humane, because they are not human. They are not kind; they are not cruel:
those are human attributes. You can only be kind or cruel if you have, and
cherish, a self. You can’t even be indifferent if you aren’t different. Altruism is
the other side of egoism. Followers of the Way, like the forces of nature, act selflessly.
Liou Kia-hwai: (1967): Tao-tö king Lao-tseu

5. Voici un passage de Tchouang-tseu dans son 14e chapitre : « avant l’offrande, on les
met [les chiens de paille] dans des coffres ou des corbeilles, enveloppés de broderies de
couleur, tandis que le représentant du défunt et le prieur se purifient par l’abstinence pour
les présenter. Après l’offrande, les passants marchent sur leurs têtes et leurs troncs, les
ramasseurs d’herbes les prennent et s’en servent pour allumer le feu, et c’en est fait d’eux…
»
Note Liou Kia-hwai: 1. Le Néant permanent d’ici, c’est le Néant du chapitre 40 de Lao-tseu. Le
Néant métaphysique chez Lao-tseu représente donc le principe de la création et de la recréation
universelle. « Par le non-être, saisissons son secret » (Liou Kia-hway); 2. L’Etre permanent, ici,
c’est l’Etre selon le chapitre 40 de Lao-tseu. L’Etre métaphysique chez Lao-tseu représente le
principe de détermination concrète, principe dont découlent tous les êtres du monde.
TAO TÖ KING LE LIVRE DE LA VOIE ET DE LA VERTU

Texte chinois établi et traduitavec des notes critiques et une introduction
par J. J.-L. Duyvendak
V
Le ciel et la terre sont inhumains ; ils traitent les dix mille êtres comme des chiens de paille (du
sacrifice).
Les Saints sont inhumains ; ils traitent le peuple comme des chiens de paille.
L’espace entre le ciel et la terre, comme il ressemble à un soufflet de forge ! Vidé, il n’est pas
épuisé ; mis en branle, il produit de plus en plus.
Une quantité de mots est vite épuisée. Mieux vaut conserver le (juste) milieu.
Note
Ce chapitre se compose de trois parties que certains critiques proposent de séparer.
Lao- tseu s’oppose à la notion confucianiste de jen (18), « l’humanité » (voir XVIII, XIX, XXXVIII).
Le jen, la qualité morale, n’est pas inhérente « au ciel et à la terre », c’est-à-dire à la nature.
Celle-ci traite chaque chose et chaque être avec une indifférence complète et laisse chacun remplir
sa propre fonction dans l’ensemble. Ainsi sera méprisé aujourd’hui ce qui fut honoré hier. Dans le
Tchouang-tseu, XIV (4) (Legge, I, p. 352), les « chiens de paille » sont expliqués :
« Avant d’arranger les chiens (contrefaits) de paille, en position (pour le sacrifice), on les place
dans une corbeille et les enveloppe d’étoffes brodées. Le personnificateur du mort et les
invocateurs se préparent par le jeûne à les prendre (et les offrir). Mais, après qu’ils ont été déposés
(en sacrifice), les passants leur donnent des coups de pied sur la tête et le dos, et les ramasseurs
de bois mort les emportent et les emploient comme combustible.
La comparaison avec le soufflet illustre l’inépuisable opération productive de la Voie. Pour la
tournure de la phrase, voir le début, de LXXVII.
Je suis enclin à penser qu’une phrase comme : « Pourtant le ciel et la terre ne parlent pas », qui
aurait servi de liaison avec la dernière partie, est tombée. Qu’on compare pour une pensée
analogue les Entretiens de Confucius, XVII, 18 :
« Le Maître dit :
— Je désirerais ne pas parler.
Tseu-kong répondit :
— Si vous, Maître, ne parliez pas, qu’est ce que nous autres, vos élèves, transmettrions ?
Le Maître dit :
— Le ciel, que dit il ? Les quatre saisons opèrent, toutes les choses sont produites, mais le ciel,
que dit-il ?
Il n’est pas invraisemblable que le dernier alinéa doive être relié au commencement de XXIII.
Ames & Hall - Roger T. Ames and David L. Hall Title: Dao De Ching: : Making this life
significant : A Philosophical Translation, Ballantine Books, New York, 2003, Published:
Beijing: Xueyuan chubanshe, 2004
CHAPTER 5
"The heavens and the earth are not partial to institutionalized morality. 12
They take things ( wanwu) and treat them all as straw dogs. 13
Sages too are not partial to institutionalized morality.
They treat the common people as straw dogs.
The space between the heavens and the earth- isn’t it just like a bellows!
Even though empty it is not vacuous. Pump it and more and more comes out.
It is better to safeguard what you have within 14
Than to learn a great deal that so often goes nowhere."
Notes
12. Some commentators give buren a negative value, interpreting it as “not humane” (Henricks) or
“ruthless” (Waley, Lau). Ren appears elsewhere in the Daodejing (chapters 8 [in the WB
version], 18, and 19) as a suspect Confucian value that emerges only when genuine moral feeling
has been overwritten by conventionalized rules for living.
13. The expression “straw dogs(chugou )” appears in the Zhuangzi 37.14.31. These sacrificial
objects are artifacts that are treated with great reverence during the sacrifice itself, and then after
the ceremony, discarded to be trodden underfoot.
14. Some commentators suggest the “what you have within (zhong )” should be read as “your inner
emptiness (zhong ),” thereby making a connection with the notion of the boundless productive
capacity of emptiness found both in chapter 4 and in the bellows image in this same chapter.
Commentary
Nature and the sages too are on the side of genuine moral feeling. This chapter needs to be read
together with chapters 18 and 19, in which spontaneous and immediate caring is regarded
as an expression of communal morality superior to the artificially constructed catechism associated
with an increasingly institutionalized Confucianism.
The image of “straw dogs” can be read in at least three different yet complementary ways.
First, nature does not participate in a kind of human exceptionalism in which the human being is
singled out for special treatment. Nature treats all things, human and otherwise, with the same
degree of care.
Second, both nature itself and the sages who model themselves on it treat all things and all people
with parity, even the seemingly least among them.
They do not, on the basis of a decadent and unnatural morality, give favor to some over others.
Third, “straw dogs” as sacrificial artifacts are celebrated according to the proper season, then
abandoned when that season has passed. Even a clutch of straw is entitled to reverence at the
proper time and place.
In the natural cycle, all things have their moment, and when that moment passes, they
must pass with it. There is nothing in nature, high or low, that is revered in perpetuity.
Repeatedly the Daodejing expresses a fascination for the way in which an indeterminate
source spontaneously and inexhaustibly gives rise to the provisionally determinate phenomena that
we experience around us. This cosmic creativity is always expressed through the particular foci
that constitute it. As a microcosm of this cosmic macrocosm,
then, we too have a spring of indeterminate energy within us. It is by tapping this internal font of
spontaneity that we are best able to engage the world aesthetically at the level of immediate
feeling. Rather than relying upon externally acquired and often ineffectual learning, we should look
to this inner source.
Julius Evola. Tao Tê Ching

https://archive.org/stream/JuliusEvola.TaoTeChing./Julius%20Evola.%20Tao-te%CC%82-ching._djvu.txt
1923
V
L'universale non conosce l'amore: egli trascende l'individuale che gli vale solo come un
mezzo:
il Perfetto non conosce l'amore: egli passa sugli individui come su un mezzo.
Il tutto (9) rassomiglia ad un mantice che, pur creando inesauribilmente nel suo movimento,
in sé resta vuoto.
L’uomo invece, oltre l'inesauribilità de! suo discorso, resta nel suo Io affatto pieno (a sé) (
10).
1959
5
L’Universale [Cielo-e-Terra] non è umano [compassionevole]
Tutte le cose (prodotte) le usa come mezzi
Gli Uomini Reali non sono umani (jen)
Gli esseri essi li hanno come mezzi.
(Come) il vuoto fra Cielo e Terra [= nella sua Virtù]
Il Principio è simile ad un mantice
Si vuota ed è inesausto
Pur creando inesauribilmente col suo moto.
(Cosi) è vano moltiplicare parole e progetti (nella cura pei singoli)
Tenersi nel mezzo è il meglio.
Il termine del testo reso con «mezzi» (seconda e quarta linea) è letteralmente «cani di paglia» (ch'u
kou), simulacri fabbricati nell'antica Cina per certi riti e poi abbandonati, gettati via. Si vuole
esprimere che l'Assoluto considera i singoli solamente in funzione universale, cioè in funzione di
ciò che li trascende, per ogni altro verso, ossia per quel che sono semplici apparizioni effimere
nella corrente delle forme, non curandosi di loro (non-«umanizzazione» del Principio, di contro alla
concezione religiosa della Provvidenza e del Dio-amore).
Poiché riproduce in sé la qualità distaccata del Principio, l’Uomo Reale ignora egualmente la
sollecitudine umana, anche come la confuciana jen (solidarietà, socialità), da alcuni commenti
taoisti chiamata la «piccola virtù» o «virtù inferiore». Nelle due ultime righe, a parole e misure in
vista del particolare come tale viene contrapposta l'azione dal «centro», vale a dire da una
neutralità libera da preferenze e da sentimentalità, in vista non della parte, ma del tutto,
dell'Universale. Fa da modello la virtù del Tao. il quale pur producendo inesauribilmente resta
«vuoto» (imagine del mantice), cioè puro, semplice, «libero dall’Io». Cfr. Chuang-tze (V, 1) che,
riferendosi a Wang-t’ai, la cui influenza «deriva dalla sua trascendenza», dice: Raggiunta
l’impassibilità perfetta «lascia evolvere gli esseri secondo i loro destini e lui si mantiene come
centro immobile di tutti i destini» (come in altro passo, II, 3, è detto, del Principio: «Centro immobile
di un cerchio sulla circonferenza del quale corrono tutte le contingenze, le distinzioni, gli individui»):
poiché «vi sono due modi di considerare gli esseri, come individui distinti o come tutti in un grande
tutto». È l’imperturbabilità di uno spirito che. «superiore al cielo, alla terra e a tutti gli esseri, abita in
un corpo... Assolutamente indipendente, è signore degli uomini». Nelle idee sopra esposte vi è
chi ha voluto vedere il riflesso di un freddo machiavellismo senza scrupoli. Anche a voler scendere
fino al piano politico, ciò potrebbe essere giusto solo se il punto di riferimento fosse la volontà di
dominio di un individuo potente, ossia quella esasperazione di un Io particolare che, per contro, è
la prima cosa che gli Uomini Reali distruggono in loro (cfr. già il cap. 6).
Circa l'ultima riga, anche nel Chung Yung si legge: «Mantenere il giusto mezzo è la perfezione,
ma pochissimi sono al mondo che vi possono durare» (4). Il senso metafisico è l'opposto - vale
appena dirlo - di quello della moderazione, della «aurea mediocrità» pratica. Circa l'accennata
relatività della divergenza delle vedute in Lao-tze e Confucio, si può citare, sempre nello stesso
contesto, il seguente passo di quest'ultimo: «Chi regna secondo la virtù del Cielo rassomiglia alla
stella polare; è immobile, ma tutto volge ordinatamente intorno a lui» (Lun yu, II, 1 ).
Nina Correa, 2005 Titlu : What Are You Protecting ?

http://www.daoisopen.com/BYNina.html
http://www.daoisopen.com/Chapter5.html
Dao De Jing Chapter 5

The universe doesn't have compassion for living things that act like straw dogs.
A wise person doesn't have compassion for the general public who act like straw dogs.
Isn't the vast space of the universe like a bagpipe?

It can be emptied, yet it doesn't collapse.
As it changes position, even more seems to issue out from it.
Many theories are given as to how it could eventually come to an end.
It doesn't seem to guard what is in its middle.
Commentary:
5 ~ What Are You Protecting?
-The universe doesn't have compassion for living things that act like straw dogs.
-A wise person doesn't have compassion for the general public who act like straw dogs.
The first two lines of this chapter have caused confusion for both translators and readers of the
Dao De Jing. Those lines are usually translated as:
"Heaven and Earth are not humane;

They regard the ten thousand things as straw dogs.
The Sage is not humane;
He regards the common people as straw dogs." -R. Henricks (Te-Tao Ching)
The question always arises: How could a sage be so ruthless as to treat other people as straw
dogs? I believe those lines have been misinterpreted in the past. It's easier to see that both the
universe and the wise person would naturally not have compassion for those who saw themselves
only as straw dogs.
Just what was a straw dog?
A "straw dog" refers to something that becomes worthless and is thrown away after it's initial use.
"Straw dogs were made by the Ancients before funerals. Straw was tied into shapes resembling
dogs. The dog was considered to be a faithful animal who would fight to the death to protect its
master, which was probably why it was chosen for the shape of these objects. The straw dogs
were kept under a brocade cloth in the temple, where they were sanctified and cleansed. They
were carried along with the corpse at the funeral parade, since it was believed that the straw dogs
would attract and conquer any bad spirits which might try to inhabit the body of the dead person.
After the procession, the straw dogs were burned in a bonfire, or were smashed and discarded as
useless." - Your Dao De Jing, Nina Correa p.247
A person who acts like a straw dog is merely being pretentious and acts according to protocol for
their own gain. There's nothing inside them, as they consist solely of a facade. If a person doesn't
value their own existence other than taking selfish actions to gain the accolades of others, then
what compassion would a wise person (Sage) have for them?
-Isn't the vast space of the universe like a bagpipe?

-It can be emptied, yet it doesn't collapse.
-As it changes position, even more seems to issue out from it.
-Many theories are given as to how it could eventually come to an end.
-It doesn't seem to guard what is in its middle.
Then The Laozi compares the universe to a bagpipe. The vast space of the universe is empty -
then why doesn't it collapse? Like the air in a bagpipe, the air in the universe keeps moving.
Scientists have come up with theories about how the whole universe may eventually collapse, fall
into a black hole or explode. Neither the bagpipe nor the universe has any reason to guard what's
inside - it's just their nature to continue as they are.
Since a straw dog is simply a facade, its whole existence revolves around protecting what's hidden
inside. If a person is so riveted on protecting what they don’t want others to see about them, and
only tries to show an exterior they think will gain them something in life, then they’re bound to
collapse eventually. A wise person takes the universe as an exemplar for their life, allowing what's
inside to flow outward while accepting what's outside to come within. By not trying to protect
anything, they wouldn’t collapse.
Alternate translation:
Nothing in Nature is going to seem helpful to you if you act like a self-centered brat.
Nothing a wise person says or does is going to seem helpful to you if you act like a self-centered
brat.
Check out the sky over your head.

Doesn’t it seem like just a big bag of air?
If there’s nothing in it, why doesn’t it collapse?
And yet....
In the day the sun warms you, and at night the moon helps you figure out where you are.
If you’re self-centered, you might always be worrying about some horrible thing that could happen -
like the universe coming to an end.
The universe is huge and doesn’t worry about protecting what’s inside of it, and it’s still there.
---------------------------------------------------------------------------
Luca Dinu Lao Zi Cartea Despre Dao şi Putere (Dao De Jing), Editura Humanitas, 1993
completată cu pasaje ilustrative din ZHUANG ZI
Introducere, traducere din chineza veche şi note de Luca Dinu
Capitolul 5
Cerul şi pămîntul nu sînt omenoase 1 :
cele zece mii d e lucruri sînt pentru ele
precum cîinii de paie. 2
Înţeleptul nu e omenos: 3
cei cu o sută de nume4 sînt pentru el
precum cîinii de paie. 5
Ceea ce se află între Cer şi pămînt 6

se aseamănă cu foalele fierarului:
gol pe dinăuntru dar nesecat,
în mişcare dar şi mai mult
aruncînd în afară. 7
Cînd ştii prea multe, iute istoveşti: 8

e mai bine să rămîi în mijloc. 9
Note
1. Conceptul ren 1, "omenie" , ocupă în textele confucianiste acelaşi loc, primordial, pe care îl are
Dao în daoism. Sensul său iniţial pare să fi fost "dragoste pentru oamenii (din acelaşi trib),
dragoste pentru rude şi cei apropiaţi", în marea majoritate a textelor preconfucianiste
fiind insă folosit în accepţiunea de "bunătate. omenie" şi definind , aşa cum arată şi grafta sa,
relaţiile dintre doi oameni bazate pe ceea ce este omenesc, şi ca atare definitoriu , în fiecare .
In Analectele lui Confucius termenul ajunge să desemneze ceva mai mult decît simpla
bunătate, un fel de virtute morală supremă care descrie uri ideal comportamental
bazat pe sinteza dusă la desăvîrşire a celorlalte însuşiri care alcătuiesc codul etic al "omului ales"
confucianist, pietatea filială, dreapta judecată etc. Acesta pare să fie sensul termenului şi în
capitolul nostru, chiar dacă unii exegeţi preferă să echivaleze diferit ("a Mavea grijă de" , "a păstra,
a menţine" , "a fi părtinitor" etc.).
Ren1 a fost diferit tradus prin "love", "kindness", "goodness", "human- heartedness", "humanite"
etc. ; singura echivalare românească potrivită ni s-a părut a fi "omenie"/ "omenos".
2. Pentru expresia "cîinii de paie" cea mai cunoscută referinţă apare în Zhuang zi [cap. 14 ,
"Mişcarea Cerului"): "Înainte de a fi oferiţi ca sacrificiu, cîinii de paie sînt ţinuţi în cutii de bambus,
fiind bine infăşuraţi în stofe bogat împodobite. Acela care îl va întruchipa pe
mort, laolaltă cu cel care va conduce ritualul, posteşte şi face toate
cele de cuviinţă, pregătindu-se să-i aducă (la ceremonie) . De îndată
ce au fosl oferiţi ca sacrificiu, trecătorii îi calcă în picioare, de Ia un
capăt la altul, iar cei care string ierburi îi ridică şi le dau foc."
3. Judecăţile morale. bazate pc raportarea la standarde strict umane,
nu se pot aplica universului sau celui care se află dincolo de ele, Inteleptul, unu . cu Dao.
4. "Cei cu o sută de nume" reprezintă traducerea literală a unei
sintagme cu sensul de "oameni, popor". Numele respective sînt nu-
mele de clan, unele dintre ele perpetuate pînă în ziua de astăzi.
5. Confncianişlii au găsit întotdeauna un bun pretext în aceste
randuri pentru a ataca lipsa de moralitate a daoiştilor, acuzaţi de dispret
fata de oameni. pe care îi "caIcă în picioare" . ca pe nişte cîini de
paie. Numeroase fraze din Dao De Jing pot constitui temeinice argumente
impotriva unor asemenea opinii; de altminteri, aici textul nu
defineste o perspectivă amorală. ci impune toleranţa drept virtute fundamentală a Înţeleptului . care
nu stabileşte ierarhii şi are o atitudine
egala faţă de toate lucrurile, chiar şi faţă de cele pe care oamenii le
consideră cele mai umile şi demne de dispreţuit (Munro, 1969 : 232).
6. Fraza se referă la Dao. Heshang Gong comentează: "Ceea ce se
afla intre Cer şi pămînt este vid şi înlăuntrul său suflarea vieţii (qij)
In amonte pluteşte încoace şi încolo. Astfel cele zece mii de lucruri
se nasc de la sine" . Potrivit altor exegeţi. rîndul ar descrie starea de
golire interioară a inţeleptului.
7. La feI cum foalele fierarului "scot" aerul şi Dao. mama tuturor
lucrurilor "aruncă în afară" din pîntecul său toate făpturile.
8. Am citit, conform textelor de la Mawangdui "a şti. a afla. a auzi"
in loc de "vorbă. vorbire". ca în variantele tradiţionale. Această
lectura este preferată şi de Feng Dafu. Zhang 5hunhui, Zhang Song-fu
Zhou Shengchun etc. in loc de "iute" (după glosa lui Ma Xulun
( acceptata de majoritatea exegeţilor), s-au mai propus şi "frecvent
repetat adesea", "socoteli. calcule" şi "talente. calităţi". Două interesante
nuante sînt reievate de D.C. Lau - "Much speech leads inevitably
to silence" - şi de Waley -"the force of words is soon spent"
"cuvintele" Ia care face aluzie textul fiind legile şi edictele date de principe.
9. In mijlocul lucrurilor. urmîndu-Ie în evoluţia lor naturală şi
renuntind Ia diferenţierea şi analizarea lor prin cunoaştere şi prin limbaj.
Această interpretare este doar una din multele posibile, fiecare
din sensurile termenului zhong2, "mijloc. centru. interior", fiind dezvoltat
in numeroase feluri. Astfel, Jiang Xichang consideră că zhong2
diferentiază "Dao pur şi liniştit". marea Cale a nefăptuirli; după
Waley, termenul denumeşte "what is In the heart" iar Duyvendaak îl
apropie de conceptul confucianist al "mijlocului", un fel de aurea mediocritas
a .omului ales" confucianist. Exegeţii contemporani preferă.
in marea lor majoritate. să echivaleze termenul-nostru prin "vid, gol",
Deşi au apărut diverse încercări de a interpreta capitolul ca un
tot unitar, în opinia noastră este eviden i. eă cele trei părţi din care
acesta este constituit (pe care noi le-am şi separat una de cealaltă)
nu au nici un fel de legătură.
5. 1 . Natura nu este omenoasă. Înţeleptul nu este omenos
(Xu Yu vorbeşte despre Dao ca maestru al său : ) "O! maestru
al meu , maestru al meu! Tu faci bucăţele cele zece mii de
lucruri, dar aceasta nu e «dreaptă judecată», binefacerile tale
se întind pînă la a zecea generaţie ( = faci toate lucrurile să
crească şi să înflorească) . dar aceasta nu e «omenie» . Vii din
negura vremurilor, dar nu eşti bătrin. Acoperi Ceru l. sprijini
pămîntul şi cioplcşti toate . formele ( = le scop din fuziunea
haotică originară şi le aduci în făptură) . dar nu poţi fi socotit
iscusit. În aces t fel îţi porţi tu paşii. maestru al meu ."
Zhuang zi, cap . 6 "Marele strămoş şi maestru"·
Marele Dao nu poate fi numit. O discuţie perfectă nu foloseşte

vorbele . Marea omenie nu e omenie ( = cel care este
cu adevărat omenos nu îşi arată omenia sau nu e părtinitor) .
[ ... ] Calea luminoasă nu e adevărata Cale ( = Dao explicat şi
definit nu este adevăratul Dao) . O discuţie în care sînt folosite
vorbele nu ajunge la adevăr. Omenia arătată în fiecare zi
( = manifestarea constantă a omeniei sau părtinirea) nu -şi
implineşte rostul.
Zhuang zi. cap. 2 "Despre identitatea lucrurilor"
Primul ministru Dang din Shang ( = statul Song) îl întrebă

pe Zhuang zi despre omenie . Acesta răspunse: "TIgrii şi lupii
sînt şi ei omenoşi."
"Cum adică? "Dacă tatăl îşi iubeşte copiii iar copiii îşi
iubesc tatăl, aceasta nu înseamnă că sint omenoşi?" ( = Puii
de tigru şi de lup îşi iubesc părinţii. care la rindul lor îşi iubesc
puii.) "Aş dori să vă întreb despre omenia desăvîrşită".
continuă Dang. "Omenia desăvîrşită înseamnă ca nimeni să
nu- ţi fie prea drag."
"Am auzit, replică Dang. că dacă nimeni nu-ţi este drag
nu poţi să iubeşti, iar fără dragoste nu poţi să-ţi arăţi pietatea
filială * .
-------------------------------------------------------
* "Pietatea fi lială", xiao, este una din virtutile principale ale omului ales· confucianist, ea
presupunînd o sumă întreagă de indatoriri şi
manifestîndu-se intr-o serie de acte bine circumscrise.
Puteţi totuşi să, spuneti că omenia desăvîrşită nu are nimic de-a face cu pietatea filială?" "
" Nu înţelegeti , răspunse Zhuang zi . Omenia desăvîrşită este cu adevărat ceva superior,
iar pietatea filială nu e de-ajuns ca să o deflneaseă . Lucrul
despre care aţi vorbit adineauri nu numai că nu trece dincolo
de definiţia pietăţii filiale , dar nici măcar nu ajunge la ea. "
Zhuang zi, cap. 14 "Mişcarea Cerului"
Celui care e frumos din născare oamenii îi dau o oglindă

si dacă nu-i spun ca e frumos, el nu ştie că e mai frumos
decat ceilalţi . EI pare şi că ştie şi că nu ştie , parcă a aflat şi
parcă nu. Astfel el rămîne mereu arătos, iar oamenii îl plac
şi ei, fără contenire, căci frumuseţea este în datul firii sale.
Inteleptul îi iubeşte pe oameni , iar oamenii îi dau un nume
(= "cel omenos") şi, dacă nimeni nu i-o spune, el nu ştie că
îi iubeşte pe oameni . El pare şi că ştie şi că nu ştie, parcă a
aflat şi parcă nu. Astfel el întotdeauna îi iubeşte pe oameni,
iar aceştia cunosc .numai pacea şi liniştea, căci omenia este
in datul firii sale.
Zhuang zi, cap. 25 "Zeyang"
-------------------------------------------------------
Lupeanu M.C. [Mira si Constantin Lupeanu , 1997, Lao Zi si Confucius , Editura "Qilinul de
jad"]
Capitolul 5
Cerul si Pamantul nu au indurare 1
Pentru ele, toate lucrurile-s niste caini din paie 2
Inteleptul este si el fara indurare
Pe supusi ii socoteste niste caini de paie.
Intre ceruri si pamant

Nu se simte nici un suflu 3
Este gol 4 si totusi inepuizabil,
Se preschimba
Dar renaste-n continuare.
Vorbele sunt de prisos 5

Mai degraba sa pastram tacerea 6.
Semnificatia
Capitolul consemneaza ruptura gandirii filosofice chineze cu antropomorfismul. Cerul nu este o
fiinta capabila de sentimente. El este un spatiu cosmic, indiferent la schimbarile care au loc sub el,
fiind la toate acestea doar o prezenta muta, surda, oarba, cu alte cuvinte insensibila. In Istoria
filosofiei antice chineze se arata: Afirmatia lui Lao Zi despre lipsa de indurare a cerului si a
pamantului pare a contine in ea sensul ca cerul si pamantul nu au deloc caracteristicile proprii
omului. Aceasta noua conceptie a lui Lao Zi spulbera intelegerea antica gresita potrivit careia cerul
si oamenii apartin aceleasi categorii si stabileste astfel baza filosofiei naturale ulterioare.
O interpretare ateista care neaga existenta fiintelor supranaturale. Ea este totodata o urmare
fireasca a principiului wu wei, al nonactiunii.
Zhang Songru: Prin tao ceresc se dezbate tao al oamenilor, iar de la natura se ajunge la societate.
In filosofie specificul ofera caracter general. In politica, se propaga avantajul wu wei, al nonactiunii.
Note:
1 - N-au indurare, bu ren, lipsa de mila, de bunatate a cerului si a pamantului este o observatie
pertinenta care pune in lumina adevarata natura a acestor realitati cosmice,
anume totala lor independenta, neutralitate, opacitate fata de fenomenul uman. Cu atat mai putin li
se pot atribui trairi umane si pot fi personalizate si zeificate.
De remarcat ca ren, omenire, bunatate este unul dintre principiile morale ale lui Confucius, respins
de Lao Zi. Confucius a vorbit despre existenta, manifestarea in societate si in familia feudala
chineza a cinci raporturi cardinale, si anume acelea dintre: conducator si popor; dintre tata si fiu;
dintre sot si sotie; dintre frati; si dintre prieteni. La baza lor a asezat cele cinci virtuti, wu chang sau
cinci permanente: ren, bunatatea umana, yi, spiritul de dreptate; li, bunele maniere; zhi,
intelepciunea; xin, sinceritatea. In Capitolul XXXVIII, Lao Zi stabileste chiar o ierarhie, in care ren
se va gasi pe locul al treilea: Pierzandu-l pe tao, recurgi la de, virtute; pierzand virtutea, recurgi la
ren. Indurarea umana presupune actiune, interventie in calea firescului naturii si Lao Zi recomanda
wu wei, nonactiunea.
Yu Peilin: Ceea ce in aparenta pare bu ren, lipsa de indurare, de bunatate, in realitate este
bunatate suprema. Este ca si cum parintii nu i-ar chestiona tot timpul pe copii, nu i-ar bate si nu i-ar
certa, nici ocari. La prima vedere, respectivii parinti s-ar parea ca nu-si iubesc copii, dar in realitate
tin la ei foarte mult fiindca in felul acesta copii pot sa se dezvolte liberi, pot sa-si desfasoare plenar
capacitatile proprii.
2 - Chu gou, cainel din paie, este un obiect de sacrificiu. El se confectiona din paie si era purtat
inaintea cortegiilor mortuare, in scopul de a capta, de a lua asupra-si orice influenta nefasta. Dupa
inhumarea clui mort, cainele de paie i se dadea foc pentru ca el sa dispara o data cu relele care s-
ar fi putut abate asupra mortului, in viata de dincolo, cat si asupra rudelor lui, ramase pe pamant.
Pozitia cerului si a pamantului fata de intregul univers este asemanatoare aceleia pe care o au
oamenii fata de cainele din paie, obiectul marunt de ceremonie, confectionat pentru acel moment
singular al sacrificiului, lipsa de indurare se preschimba in reversul sau, anume in bunatate, dar
fara nici un fel implicare afectiva din partea acestor puteri (cer, pamant) care sunt deasupra
oamenilor si a trairilor lor. Este un fel de mila, sau de iubire neutra, universala, fara subiectivitate,
fara subiecti. Oricat de paradoxal ar fi, ea ine ca de la nimeni (apare de fapt din natura desfasurarii
lucrurilor, a fenomenelor), dar are obiectele sale precise asupra carora se revarsa. Ca realitati
supreme peste lucruri si fenomene, cerul si pamantul sunt, in ultima instanta, prin chiar pasivitatea
lor, generatorii acestei indurari, bunatati, iubiri. Astfel ca iubirea lor pentru fiinte si lucruri nu este
una posesiva, ci cu totul lipsita de interes. Cerul si pamantul lasa natura si intregul univers sa-si
urmeze legile proprii.
Leon Wieger evidentiaza ca aceste idei sunt in mod diametral opuse notiunilor crestine privind
providenta si dragostea lui Dumnezeu pentru fiecare dintre creaturile sale, ocrotite de el prin gratie,
binecuvantare etc.
Asadar, intalnim aici, dupa cercetatorii recenti o doctrina a naturalismului. Inteleptul atinge si el
impartialitatea si adesea idiferenta placida a naturii, tocmai pentru a se afirma in iubire obiectiva,
eliberatoare a universului care ii implineste existenta.
3 - Tuo yue, Tuo, buzunar, Yue, instrument muzical stravechi. Folosite laolalta dau intelesul de
foale. Exista o unanimitate a comentatorilor antici in aceasta directie. Foalele fierarului reprezinta
termenul folosit prin substitutie, pentru efectul pe care-l produce, in cazul de fata suflul universal,
nascator de viata (Stilistic este vorba de sinecdoca asociata cu o metafora).
4 - Suflul acesta nu are forma , este gol, dar se misca, se afla in continua transformare. Prin el,
cerul si pamantul sunt nascatoare de viata.
5 - Duo yan, prea multe vorbe se refera la legile pamantesti, care in fapt nu influenteaza viata.
Aceasta si are cursul sau. A se revedea Capitolul II cu doctrina bu yan, a nonvorbirii. Noi zicem:
vorba multa, saracia omului.
6 - Se recomanda o traire linistita, in calm, fara zbateri de prisos. Lin Yutang traduce: mai degraba
sa ne pastram in centru - in care zhong, centru, ar fi natura originara a omului. Dar ultima
ideograma a capitolului, zhong, nu are sensul modern de centru mijloc, ci este aceeasi cu a doua
ideograma din capitolul precedent (Nota 1).
Intr-o traducere ideograma - cuvant rezulta: actionand si vorbind mult, poti gresi. Linistea,
indiferenta il pastreaza pe om in limitele doctrinelor wu wei (nonactiunea) si bu yan (nonvorbirea),
care sunt cele mai bune pentru o viata in consens cu existenta universului.
---------------------------------------------------------------------------------
Şerban Toader, 1999
LAO ZI CARTEA DESI'RE TAO ŞI VIRTUŢILE SALE, EDITURA STIINTlFICA, BUCUREŞTI,
1999
Traducere din limba chineză veche, introducere, comentariu şi note de Şerban Toader
Versetul V
Cerul şi Pământul nu cunosc "omenia" : [ele] se poartă cu "cele zece mii de fiinte şi lucruri" la fel
cum s-ar purta cu nişte "câini de paie" ;
Omul Sfânt nu cunoaşte "omenia" : [el] se poartă cu oamenii la fel cum s-ar purta cu nişte câini de
paie". 1
Întinderea dintre Cer şi Pământ se aseamănă, negreşit, cu foalele fierarului : este goală, şi totuşi
nesecată ! Cu cât se mişcă, cu-atât suflă mai mult [aer].
Vorba multă împuţinează viata : a păstra înlăuntru [vidul] este mai presus. 2
Note
1. Cuvântul "omenie" are aici înţelesul de "bunătate precugetată, părtinire" . Adevărata omenie
este insă neintentionată şi neostentativă.
Câinii împletiti din paie erau folosiţi în vechime în timpul sacrificiilor, iar atitudinea oamenilor faţă de
aceştia era neutră, neimplicată.
Prin urmare, Cerul şi Pământul nu au "omenie" : ele îngăduie "celor zece mii de fiinţe şi lucruri" să
se nască, să se dezvolte şi să se stingă de la sine. Scriptura Armoniei spune: " Cerul zămisleşte,
Cerul nimiceşte - iată rostul lui Tao". Cerul naşte fiinţele şi lucrurile, însă nu din iubire pentru
acestea ; tot Cerul le distruge, însă nu pentru că le urăşte.
Fiinţele şi lucrurile se nasc şi pier, urmând legile Naturii. Tao se află într-o curgere neîncetată : cele
patru anotimpuri se succed, iar yin şi yang cresc şi descresc, pe rând . O dată cu sosirea
primăverii, yang creşte, iar yin descreşte. Vegetaţia se dezvoltă, iar fructele se coc.
O dată cu venirea toamnei, yang începe să descrească, iar yin sporeşte.
Vegetaţia se usucă, iar fructele sunt culese. Totul are loc potrivit legilor Naturii, nimic nu este
subjugat vreunei voinţe arbitrare. Omul Sfânt urmează pilda Cerului şi a Pământului, cârmuind ţara
şi rânduind oamenii fără părtinire. Dacă omul este altruist şi blând, modest şi nepărtinitor, el va
căpăta pretuirea oamenilor ; dacă omul este trufaş şi nestăpânit, el va fi dispreţuit şi îndepărtat
dintre oameni. Prin urmare, Omul Sfânt este sincer şi nepărtinitor, înfăptuind lucrarea lui Tao.
Purtarea sa este neschimbată, atât în faţa Suveranului şi miniştrilor, cât şi dinaintea celor mulţi.
Heshang Gong : "Cerul lucrează şi Pământul preschimbă [fiinţele şi lucrurile], fără a se mijloci de
'omenie' şi 'bunătate' : [ele] îngăduie Naturii [să se împlinească]. Cerul şi Pământul zămislesc 'cele
zece mii de fiinţe şi lucruri' iar [dintre acestea] omul este cei mai însemnat. Cerul şi Pământul se
poartă cu acesta la fel cum s-ar purta cu câinii şi dobitoacele împletite din paie. [Ele] nu
[îl] socotesc însemnat nădăjduind că vor fi răsplătite [pentru aceasta].
Omul Sfânt ii iubeşte şi ii hrăneşte pe cei mulţi, fără a se mijloci de 'omenie' şi 'bunătate', [ci]
urmând pilda Cerului şi a Pământului şi infăptuind firescul."
2. Zhuang zi spune : "Cerul este un lai*, Pământul este un lai, omul este un lai. Foalele fierarului şi
lai-ul, întrucât sunt goale pe dinăuntru, ascund înlăuntrul lor folosul tainic al Naturii ; [aerul]
mişcându-se, sunetul este zămislit ; [aerul] încetând să se mişte, sunetul va înceta [şi el]."
* Instrument de suflat din vechime.
Când aerul se mişcă, el poate naşte melodii nesfârşite ; când aerul este nemişcat, nu există nici
sunet, nici suflare.
Această din urmă împrejurare semnifică starea de nemişcare, de nefiinţă. Spaţiul gol dintre Cer şi
Pământ este asemenea foalelor fierarului şi instrumentelor de suflat : când există nemişcare, nu
există viaţă, iar din mişcare sunt zămislite "cele zece mii de fiinţe şi lucruri" .
Numai când foalele fierarului sunt goale, atunci vor putea sufla fără încetare.
Prin urmare, menirea noastră este să ajungem la vidul lăuntric şi să rămânem netulburaţi şi scumpi
la vorbă. Cunoscând vidul lăuntric şi potenţele sale, vom pătrunde astfel taina Creatiei.
Heshang Gong: "[Dacă] omul îşi poate alunga dorintele trupeşti şi domoli poftele, Iimpezindu-şi
cele cinci organe, atunci sfinţii vor săIăşlui în ele. [Lao zi] spune că vidul este nesecat ( . . . ).
Mişcarea îndelungă vatămă spiritul, iar vorba multă dăunează trupului. Vorbele rostite aduc,
negreşit, amar şi nenorociri. [Nimic] nu este mai presus de ( . . . ) a-ti hrăni spiritul, a-ti precupeţi
sămânţa şi a fi scump la vorbă."
--------------------------------------
Su Yan Cartea despre Dao si Virtute / Dao De Jing, cuvant inainte, traducere din chineza
veche si note, Editura Herald, Bucuresti, 2009
Capitolul 5
Cerul si Pamantul nu cunosc omenia 1: cele zece mii de lucruri sunt pentru ele precum cainii de
paie 2.
Nici Omul Sfant nu cunoaste omenia: cele o suta de calnuri 3 sunt pentru El precum cainii de paie.
Ce se afla intre Cer si Pamant se aseamana cu foalele fierarului: gol pe dinauntru si totusi
nesfarsit, cu cat se misca mai mult, cu atat sufla aer mai mult.
Cel ce vorbeste mult, iute se istoveste; mai bine pastreaza masura 4.
Note:
1 - Conceptul "omenie" (Ren ), care este considerat ca desemnand virtutea fundamentala

confucianista, ocupa in textele confucianiste acelasi loc primordial pe care il are si in Lao Zi.
Sensurile primare ale lui Ren sunt :"a se iubi reciproc", "a-si iubi parintii", " a se iubi unul pe
celalat"; ren reprezinta un concept moral cu sens larg, al carui continut principal se refera la
dragostea dintre oameni. Confucius l-a introdus in sistemul lui etic si i-a dat urmatoarele sensuri: "
pietate filiala, respectul fratelui mai mic fata de cel mare, loialitatea supusului fata de suveran,
reciprocitate, respectul ierarhic, cunoastere, barbatie, amabilitate, marinimie, ingaduinta,
sinceritate, compasiune, bunatate, caritate, umanitate, bunavointa". Termenul a fost diferit tradus in
engleza prin " love", " kindness", "goodness", " benevolence", etc. Aici, " a nu cunoaste omenia"
vrea sa insemne ca Cerul, Pamantul si omul Sfant nu se amesteca in mersul lumii " in chip
omenesc", adica dupa normele limitate ale oamenilor. Dimpotriva, umand ritmul natural al vietii, au
fata de toate fapturile o atitudine egala.
2 - In China antica exista obiceiul de a aduce sacrificiu pe altar caini de paie
3 - " Cele o suta de clanuri" este o sintagma care se refera la semintiile poporului chinez
4 - Sensul initial al frazei este: " e mai bine sa pastrezi vidul si tacerea inimii". Conform exegezei lui
Wang Cunpu, cuvantul (Zhong) - mijloc, centru, inseamna vidul, neantul care nu poate fi exprimat
si nici numit.
6 . Conexiuni / Connections / Connexions / Verbindungen / Conexiones /

Connessioni
vedeti articolul: Despre prezenţă conştientă şi atenţie; martor virtual (efemer) si real
(permanent)
http://www.scribd.com/doc/120591208/MARTOR-VIRTUAL-EFEMER-SI-REAL-PERMANENT
Ancorarea in izvorul suflului vital ( confundata cu "păstrarea suflului vital")

Nu exista impartialitate fara golire de fluctuatii psiho-afective: ganduri, dorinte, sentimente.
Acest lucru il afirma si Patanjali. Ceea ce te ocupa la un moment, dat coloreaza ceea ce percepi ( o
fiinta umana ocupata de furie vede rosu in fata ochilor; alta suparata vede totul in negru ).
Problema conexiunii dintre impartialitate si golire este abordata de Patanjali in a patra instructiune
din Samadhi Pada YS 1.4. astfel :
YS 1.4. : vṛtti -sārūpyam itaratra (vritti sarupyamitaratra)
Traducerea convergenta/ConvergentTranslation:
R: In celelalte cazuri (a starilor neasezate in "svarupa": propria forma; Centru,Temelia imuabila) se
manifesta sarupyam (identificarea Vazatorului )cu vrittis (lit.:vartejurile; impulsurile; fluctuatiile;
valurile; gandurile; emotiile)[prezente pe ecranul mental] ( vedeti: Nota 4);
E: Otherwise, the Witness identifies himself with vrittis (fluctuations,thoughts; modes;
activities;forms and with their active modifications) manifested on the mental screen(chitta)]/
F: Sinon,il existe une identification entre le voyant et ces vrittis [fluctuations,impulsions,
mouvements, pensee ou emotions qui existe dans le mental (chitta); l'observateur parait assumer
la forme de la modification mentale]/
S: En los otros estados (fuera del estado unificado; el alma-mente),se identifica con Vrittis (las
fluctuaciones mentales,los procesos mentales;asume la misma forma de las funciones mentales);
Nota 4
In celelalte cazuri (a starilor pline de fluctuatii) se manifesta identificarea cu vrittis (impulsurile,
fluctuatiile, valurile, gandurile, emotiile) prezente pe ecranul mental. Sivananda exemplifica
numeroase tipuri de identificari:ne putem identifica cu o stare pasagera, asa cum un spectator se
identifica cu actorul dintr-un film, asa cum soferul se identifica cu vehiculul pe care-l conduce, asa
cum omul se identifica cu trupul, asa cum un om bogat se identifica cu averea, un om frumos cu
aspectul iar un om puternic cu puterea sa (pozitia in ierarhia sociala ori politica) . Omul profan
prizonier al identificarilor cu efemerul (vrittis, conceptiile, credintele, conditionarile inoculate;
mintea, corpul, numele primit, familia, poporul, limba) ramane captiv in camera periferica a
constiintei, care se foloseste de lumina fenomenala pt. a vedea [ "pestera intunecoasa" la care
facea referire Socrate].
Gerard Blitz punea urmatoarea intrebare: "Cum este posibil ca acest Centru imuabil, permanent sa
se identifice cu constiinta periferica, care este in mod definitoriu agitata, fiindca ea este in legatura
permanenta cu stimulii din mediu prin intermediul organelor senzoriale ?
Fiindca Centrul imuabil sau constiinta profunda este asemenea diamantului care reflecta/transmite
culoarea suportului pe care este asezat;in loc sa ramana pur diamantul se pateaza sau se
coloreaza.Fara procesul de colorare nu ar exista cunoastere se afirma in YS 4.17:"Un obiect poate
fi jnata(cunoscut; perceput)sau ajnata (necunoscut; neperceput) dupa cum uparaga (colorarea
mentala produsa de obiect; colorarea incepe cu alegerea obiectului care va intra in focarul atentiei)
corespunde sau nu apeksha (interese;motivatii,dorinte, nevoi;activitatii de alegere,selectie si
delimitare a focarului atentiei de catre ego) manifestate de vach(diversele voci,centre(de interes)
sau porti ale creatiei) [orice cunoastere este directionata,selectiva, fragmentara,incompleta atat
timp cat este mediata de ego,de periferie]";
Identificarea cu vrittis(fluctuatiile mentale; valurile; gandurile; emotiile) prezente pe ecranul mental

este consemnata in zicale si proverbe populare ca un proces de colorare: limbajul popular este
elocvent: in stare emotionala violenta-de furie sau de indignare "vede rosu" sau"cel furios vede
totul rosu "; in stare de tristete, suparare, deprimare ori de descurajare " totul e negru.. sumbru",
"are idei negre"; optimistul"vede in roz"; "anger coloured her judgment"
Atunci cand constiinta profunda reflecta starile schimbatoare ale mintii (chitta) lumea este vazuta
diferit ca printr-un filtru colorat-atunci nu mai este vorba de o reflectare a relitatii ci de o reflectare a
subiectivitatii.
Un experiment de transmisie a mesajelor telepatice de la 15000 km distanta a aratat ca un om
receptiv care in mod obisnuit receptiona exact mesajele emise,atunci cand era infometat "colora
toate mesajele primite " ca si cum vedea printr-un filtru colorat: un "cerc portocaliu din carton"
devenea o "portocala","o cana cu apa" devenea "o cana cu lapte".De cate ori nu ne pierdem
obiectivitatea sau impartialitatea in aprecierea diferitelor lucruri din cauza ca suntem colorati de
propriile noastre dorinte?
Nici nu ne putem da seama de amploarea acestei identificari, in care ecranul mental agitat e similar
apei agitate, care ne impiedica sa vedem fundul;iar mintea nu poate cunoaste Centrul prin ea
insasi fiindca are o cu totul alta natura;nu are lumina proprie se afirma in YS 4.19: "Mintea nu e
sva-abhasa(luminoasa sau constienta in sine;nu are propria lumina) fiindca ea este drishya
(perceptibila;este obiect al perceptiei,cunoasterii)";
Nu putem decat sa inlaturam obstacolele din calea apei sa calmam aceasta agitatie care
ecraneaza tezaurul de la fundul apei, care ne impiedica sa descoperim Centrul veritabil care ne
permite sa vedem realitatea asa cum este ea
YS 4.3: "Nimitta (cauza eficientă indirecta;instrumentală;practica autentica) [care se afla la originea
oricarei transformări ori transfer] goleste(nu actioneaza) dar umple(implineste) prin indepărtarea
obstacolelor la fel cum face agricultorul [care-si udă campul eliminand barajul din calea apei din
canalul de irigatie]".
Omul "cazut",prizonier al identificarii cu vrittis ramane un terminal senzorial al Constiintei
Cosmice("toti oamenii sunt ochii si urechile Constiintei Cosmice";doar sfantul sau omul sacru
devine "flautul in care canta Divinitatea",locul de intalnire intre Cer,Pamant si Om-vedeti starile de
constiinta (vedeti:avastha) in diferite traditii spirituale si comentariul la ideograma chineza"sheng"
Puterea pe care Sfântul o ia din realitatea sursa (Tao) nu este una abstractă (spirituală), fără
legătură cu lumea fizică, ci este una practică, care restituie ordinea pierduta ( sunt reparate
dezordinile psihosomatice), tinereţea (se inverseaza procesul de imbatranire) si vitalitatea
(izvorul energiei vitale qi) .
Imparţialitatea in constienţa este un instrument in procesul de tranziţie de la diferenţiere la
nondiferenţiere, in procesul de delocalizare (eliberare, extindere; de la ego, la non ego), un
proces la capătul căruia ajungem să trecem de la "a privi" (subiectiv; mijlocit), la "a vedea"(
obiectiv; nemijlocit).
Un semn al realizarii acestei tranzitii este stabilizarea in egalitatea mentala, cand ajungem sa
privim egal lucrurile, asemenea unei oglinzi ( adica fara ego; atasari; respingeri; detasati; fara
dorinta de a le poseda sau controla), intr-un mod invulnerabil la perturbatiile din mediu.
Un al doilea semn este trecerea de la simturile grosiere, la cele subtile, la care se refera textul lui
Zhuangzi [ capitolul 4] ilustreaza golirea psiho-afectiva("postul inimii" xin zhai) si tranzitia de la
cunoasterea mijlocita (de urechea grosiera), la cea mijlocita (urechea corpului energetic subtil ):
" Yan Hui îi cere Maestrului învăţături despre postul inimii, Confucius îi răspunde : "Fă-ţi un singur
ţel( unifica focarele celor trei atentii). In loc să asculţi cu urechea( atentia mentala), ascultă cu inima
(atentia afectiva). In loc să asculţi cu inima ascultă cu qi-ul. Auzul se opreşte la ureche, inima se
opreşte la ceea ce se acordă cu ea. Qi este golul care primeşte orice lucru. Căci numai Tao adună
golul. Golul acesta este postul inimii"[ Zhuangzi 4, pp. 67-68].
7. Dictionar / Dictionary/ Dictionnaire/ Wörterbuch /Diccionario/Dizionario
Lista caracterelor din capitolul 5 al Dao De Jing [Tao Te Ching; Tao Te King] insoţită de
transcripţie şi semnificaţie
第 dì di4 ti: R: prefix numere de ordine; secvenţă, categorie; clasă; grad vedeţi: capitolul 1
五 wǔ wu3 wu R: cinci, 5; al cincilea; "prea multe"(cap.12); vedeţi: 12.1;
章 zhāng zhang1 chang tchang R: capitol; secţiune; paragraf; vedeţi: Dicţionarul capitolului 1
虛[虚] xū xu1hsü hiu R: vid (de conţinut); gol; nul; van; lipsit de conţinut; neocupat; degeaba; fără
valoare; de nimic; zadarnic; nefolositor; vas gol; descoperit; a dezvălui; neocupat; vacant; valoare,
echidistantă, imparţială, calm, nu mai mult decat, numai, doar; fals; a trăda; umil, supus; smerit; a
se umili; (d.lucruri) modest, simplu, sărăcăcios; senin; in matematica: nul; zero; 0; virtual; imaginar;
ireal, aparent , nul, inutil, cerul, firmament, a unsprezecea dintre cele 28 constelaţii: Aqaurius. E:
empty, void; devoid of content, void, empty, hollow, vain, false, worthless; unoccupied, false; F:
vide; inoccupé; vacant; faux; faible; fragile; en vain; G: leer, hohl, eitel, nichtig, unnütz, falsch,
unecht, unwahr, unwirklich, Schein, nominell, vorurteilslos, unbefangen, gelassen, phys.: virtuell,
math.: imaginär, der Himmel, das Firmament, das elfte der 28 Sternbilder Aqaurius, Equuleus;
3.34;
用 yòng yong4 yung : R: utilizare, nevoie; a folosi; uz; folos; avantaje; a cheltui; vedeţi: 4.4;
Propoziţia 1 din capitolul 5 in variantele [WB][HSG][FY]

5.01. 天地不仁 Text in caractere tradiţionale [simplificate]
tiān dì bù rén, Text transliterat in Pīnyīn
tian1 di4 bu4 ren2, Text transliterat in Pīnyīn (cu numere pt tonuri)
T'ienTi Pu Jen Text transliterat in Wade-Giles
T'ien ti Pou jen Text transliterat in EFEO
5.1: 天 tiān tian1 tien t’ien: R: cer; vedeţi: 1.15 ;

5.2: 地 dì di4 de5 ti; de R: pământ; sol; regiune; loc; teritoriu; areal; zonă, teren; ţară; vedeţi: 1.16
;
5.3: 不 bù bu4 pu p’u R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19;
5.4: 仁 rén ren2 jen R: caracter alcătuit din cifra 2 (二 èr) si om (人rén): care indică o atitudine
reciprocă intre doi sau mai mulţi oameni; omenie; iubire; bunăvoinţă; bunătate; doreşte binele
întregii lumi, milă; îndurare; iertare; caritate; fraternitate; simţăminte între doi oameni; miez; sâmbure al
unui fruct; identificare, părtinire; preferinţă; in taoism expresia 不仁 bù rén inseamnă: imparţialitate,
neutralitate, stare lipsă/eliberată de identificare, fără părtinire; iar negarea acestui termen nu are o
conotaţie negativă, ca in confucianism, unde inseamnă: lipsit de bunăvoinţă, fără inimă, amorţit,
anesteziat; lipsit de sensibilitate; in tradiţia taoistă virtuţile morale sunt efecte ale ancorării in Tao, iar nu
virtuţi/calităţi dobândite prin cultivarea moralităţii confucianiste. In capitolul 5 : "Cerul şi Pământul nu au
omenie [iubire, identificare, părtinire, preferinţă, pentru vreo făptură]"; Calea eronată a
educaţiei morale din confucianism (reluată in creştinism şi in comunism) este considerată in taoism drept
artificială, falsă şi impotriva cursului naturii ( fiindcă in cazul in care cultivăm efectele in locul cauzelor,
atunci vom obţine virtuţi simulate, fără rădăcină); in confucianism 仁 rén desemnează relaţia interumană
profundă, solidaritatea interumană şi armonia universală (iubirea semenilor din creştinism), dar aceasta
nu se realizează prin indoctrinare, ci este un efect al regăsirii adevăratei noastre identităţi (nu putem iubi pe
aproapele nostru, ca pe noi inşine, dacă nu realizam unitatea noastră profundă, care se obţine ca rezultat
al respectării primei porunci, in care ni se cere iubirea necondiţionată a lui Dumnezeu, care inseamnă
ancorarea in realitatea omniprezentă sursa, aflată inlăuntrul nostru; vedeti cap 47 din Lao Tzu) ; in
confucianism această virtute morală se referă la o dispoziţie a spiritului care ii imbraţisează pe ceilalţi, 爱人
aì rén - iubirea de oameni (Analecte, 12.22); se solidarizează cu semenii, ca in iubirea aproapelui
propavaduită in creştinism, dar fără ascultarea celei dintâi porunci ( iubirea izvorului sau cauzei tuturor
virtuţilor); 仁 rén se implineşte in confucianism prin a te infrâna pt a corespunde cutumelor, regulilor morale
şi ritualului 禮[ 礼] lǐ, (Analecte, 12.1); in confucianism pietatea filială este omenie; loialitatea este omenie
(cine este om de omenie nu-şi invinuieşte principele, suveranul, parinţii; Conform lui Xie Wuliang in lucrarea:
"Istoria filosofiei chineze" (Zhongguo Zhexue Shi) Confucius conecteaza 仁 rén ("omul de omenie nu este
neliniştit" Analecte, 9.29) cu 49 de virtuţi morale: 禮[礼] lǐ- ritualul, eticheta, ceremonialul (pus pe primul
loc de Xun Zi); 義 yì -justiţia, dreptatea (pusă pe primul loc de Meng Zi); jing- respectul; xin-sinceritatea;
shu-stăpânirea de sine; zhong-loialitatea; xiao-pietatea filială; ci-bunatatea; ai-iubirea; shi-cunoasterea;
zhi-inteligenţa (inseamnă la Confucius omul care a acumulat cunostinţe zhe dobândite prin studiu; "omul
inteligent nu are dubii" (Analecte, 論語[论语] Lúnyǔ 9.29); yong-vitejia, indrazneala ("omul curajos nu se
teme"; Analecte, 14.4); rang-modestie; jie- puritatea; qing- limpezimea; fa-legea (pusa pe primul loc de
Han Fei Zi). E: humane, humaneness, benevolence, kindness; kind; humanity; merciful; kernel; perfect
virtue; goodness; perfect virtue; 仁慈 rén cí benevolent; charitable; kind; kindly; kindness; merciful; 不仁 bù
rén: not benevolent, heartless, numb; F: humanité; fraternité; la vertu d'humanité ; bienveillance; bon;
bienveillant; amour; amande; pépin; G: Menschlichkeit; freundlich; Brüderlichkeit; Wohlwollen; gut,
Fürsorge, Liebe; termenul "仁 rén" apare in capitolele: 5 (cu semnificatia de părtinire), 8 [與善仁 empatie
nu simpatie], 18[大道廢,有仁義. Când marele Tao s-a pierdut au apărut omenia (bunătatea 仁 rén ) şi
justiţia (dreptatea 義 yì )];19[絕仁棄義, 民復孝慈; Alungă omenia şi renunţă la dreptate si poporul va reveni
de la sine la pietatea filială şi la iubirea părintească], 38[上仁: 為之而無以為; Omenia superioară
acţionează (făptuieşte) dar nu are un scop (intenţie) de făptuire)]
5.02. 以萬[万]物為[为]芻[刍]狗。
yǐ wàn wù wéi/wèi chu gǒu 。
yi3 wan4/mo4 wu4 wei4/wei2 chu2 gou3 。
I Wan Wu Wei Ch'u Kou
Yi Wan Wou Wei Tch'ou Keou
Toate făpturile din lume sunt tratate [ de univers] ca nişte "câini de paie" [ca nişte produse sau
5.5: 以 yǐ yi3 i yi R: după; în acord cu; a servi drept; în conformitate cu; ca şi; 以 for, by means
of, according to, in order to, because of / denn, mittels, gemäß, um zu, weil. vedeţi: 1.29;
5.6: 萬[万] wàn wan4 wan R: zece mii; mii şi mii; nenumărate; toate; totul; complet; / myriads
[ten_thousand entities] / abertausend [zehn _tausend Wesen]; etym.: swarm of insects / Insekten-
schwarm. vedeţi: 1.21;
5.7: 物 wù wu4 wu : R: obiect, lucru; / creatures (entities, beings) / Geschöpfe (Wesen)
vedeţi: 1.22;
5.6-7: 萬物 wàn wù R: zece mii de lucruri (creaturi; fiinţe); mii şi mii de lucruri; totul/ myriads of
creatures (ten_thousand entities) / Abertausend Geschöpfe (zehn_tausend Wesen);vedeţi:1.21-22
5.8: 為[为] wéi; wèi wei2,4 wei: R: a face, a acţiona, a făptui; a cauza; motiv/ taken_as
(considered, rated_as)} [= declined, deva-lued] / betrachtet_als (angesehen, gelten_als)[= abge-
wertet_zu].vedeţi: 2.7;
5.9: 芻蒭[刍] chú chu2 tschu R: paie; fân; iarbă uscată; nutreţ; furaj; iarbă cosită, iarbă tăiată;
反芻 fǎn chú: a rumega (a intoarce iarba); E: straw; hay; dry grass; mow, cut grass; fodder; 反芻
fǎn chú: ruminate; F: foin; paille; herbe; l'herbe coupée; tondre; fourrage; G: Stroh; Gras, Heu,
Futtermittel, Schnitter, mit Gras füttern, grasfressende Tiere; 5.9;
5.10: 狗 gǒu gou3 kou R: câine; pui de urs; insultă; un cuvânt murdar; blestemat; numele unei
constelaţii; 狗年goǔ nián: anul câinelui; E: dog, canis familiaris; bear cub; damned, cursed; a dirty word;
name of a constellation; 狗年goǔ nián: year of the dog; F: chien; ourson; un mot sale; insulte; damnés,
maudits; nom d'une constellation; 狗年goǔ nián: l'année du chien; G: Hund; ein Schimpfwort,
Bärenjunges, Name eines Sternbildes; 5.10;
5.9-10: 芻狗 chú gǒu R: "câini de paie"; "carne de tun"; lucruri sortite sacrificiului; decoraţi pt sacrificiu
erau puşi in faţa altarului; mai târziu (fără decoraţii, decoloraţi, albiţi de trecerea timpului) erau aruncaţi in
drum şi călcaţi in picioare; in final erau adunaţi de pe jos şi puşi pe foc; E: straw dogs; hay dog; decorated
sacrifice straw dogs (lit.: "hay dog") before the altar, later on (without the decoration) thrown onto the road
and trodden down! F: chien de paille; Tchouang-tseu dans son 14e chapitre : « avant l’offrande, on les met
[les chiens de paille] dans des coffres ou des corbeilles, enveloppés de broderies de couleur, tandis que le
représentant du défunt et le prieur se purifient par l’abstinence pour les présenter. Après l’offrande, les
passants marchent sur leurs têtes et leurs troncs, les ramasseurs d’herbes les prennent et s’en servent pour
allumer le feu, et c’en est fait d’eux… » G: Stroh-Hunde; ver-zierte Opfer-Strohhunde.*
5.03. 聖[圣]人不仁，
shèng rén bù rén,
sheng4 ren2 bu4 ren2,
Sheng Jen Pu Jen
Cheng jen Pou jen
[ tot asa] Sfântul nu are nici o părtinire [parţialitate, preferinţă, iubire, identificare, omenie, pentru
lumea efectelor, creatiilor, făpturilor ],
5.11: 聖[圣] shèng sheng4 sheng cheng R: sfânt; sacru; divin; înţelept; vedeţi: 2.49;
2.49: 聖[圣] shèng sheng4 sheng cheng R: sfânt; sacru; divin; omul sfânt; 聖人shèng rén sheng-
jen : fiinţa umană care a trecut la cunoaşterea directă şi la acţiunea nemijlocită; înţelept; de prim
rang; imperial; religie; autorităti laice si religioase; Omul sfânt [sacru; divin; perfect; înţelept; profet;
vizionar] [聖人sheng4 ren2] se referă la acei oameni cărora li s-au revelat scrierile sacre;
caracterul 聖 shèng este alcătuit din 3 parti:
1. 耳ěr er3: ureche; a auzi; caracter folosit pt. a indica pe cel care are auzul divin; care aude
muzica sferelor si căruia i se revelează cuvântul sacru (in lb. sanskrită termenul "shruti"
desemneaza textele revelate, textele auzite (bazate pe revelaţia divină); textele revelate sunt
diferite de textele memorate si transmise create de oameni: "smrti";
2. 口kǒu kou3: gură; grai; caracter folosit pt. a indica că acea fiinţă aude şi exprimă glasul
Divinităţii, devenind «flautul în care cântă divinitatea» ; existenţa acestui caracter atasat omului
sfânt sau sacru 聖人shèng rén prin care se aude si se exprimă divinitatea, infirmă traducerea
actuală a capitolului 56: "cel ce ştie nu vorbeşte";
3. 王 wáng wang2: împărat, suveran; imperial; rege; mijlocitorul legăturii cu Cerul; omul care şi-a
regăsit axul şi restabilit starea sau condiţia de împărat (omul care a aliniat si a reunit, pe verticala
care le străbate prin Centru, planurile suprapuse ale universului: Pământ, Om, Cer; simbolul
omului care a realizat alinierea celor trei tărâmuri/planuri din geografia sacră (三 sān): pamânt, om
si cer (din cap. 25), in cursul uniunii sau identitatii profunde 玄同 xuán tóng sau a transei mistice
(三昧 sān mèi : Samadhi); deasupra temeliei reprezentata de aliniera celor trei planuri, redata
prin caracterul 王 wáng (care si-a regasit centrul si axul universului) se află efectele redate prin
cele două simboluri care caracterizeaza trecerea la functionarea divina, atat in planul receptiei
(耳ěr) cat si al emisiei(口kǒu). Această linie verticală este singura «scară cerească» lăsată omului.
In "Cartea Scrierilor Străvechi"[cap LI] se afirmă că oamenii seminţiei miao au utilizat «scara
cerească» , până când Stăpânitorul Ceresc [天帝 tiān dì] a venit pe Pământ şi s-a amestecat în
treburile lumeşti. Stăpânitorul Ceresc [天帝 tian1 di4] care a fost cunoscut pe Pământ drept
Impăratul Galben [黃第 huang2 di4]; Huang Di[黃第] a ordonat să fie întreruptă calea dintre Cer şi
Pământ, pentru ca pe «scara cerească să nu se mai poată nici urca, nici coborî» prin mijloace
externe (tehnologice, instrumentale); de atunci pentru fiinţa umană a rămas deschisă doar calea
interioară (directă ori nemijlocită), iar nu aceea facilitată de un mijlocitor care afirmă ca a primit
Mandatul Cerului, fiindcă nimeni nu poate să stabilească in locul fiecăruia dintre noi legătura cu
Cerul. Singurul lucru care a fost făcut de adevăraţii maeştrii spirituali ai omenirii, de oamenii divini
sau sfinţi [聖人], care şi-au regăsit axul şi au restabilit starea sau condiţia de împărat [王wang2] a
fost să indice calea şi semenilor lor. Cuvintele lor sunt degetul care indică o cale diferită de aceea
pe care merg oamenii. Doar imbecilii nu văd Luna indicată de deget (cuvânt), ci doar degetul şi
continuă sa venereze degetul, corpurile acestor maestrii, moaştele, izvoarele tămăduirii şi
mijloacele externe (cuvintele, vorbele, cărţile sacre si alţi mijlocitorii de tot felul).
13. Cel mai bine este să te cufunzi în centrul [mijlocul] Căii [lui Tao]. Se cere păstrarea conştientei
imparţiale şi a vidarea, golirea de externul interiorizat; atât la foalele fierarului, cât şi la fluier, efectul
(jetul de aer; sunetul produs) este proporţial cu viteza de golire. E: the saint human being; the holy
human being; the wise; E: saint, holy, sacred; sage emperor; a sage of the first rank; imperial;
穆聖 mù shèng prophet; 聖人shèng rén sheng-jen: the saint human being; the holy human being;
the wise; F: sacré ; saint ; sainte, sainteté; sage; plus haut degré; plus haut degré d'excellence,
sublime, parfait, infaillible, divin, impérial; 聖人shèng rén: le saint; le Saint homme taoïste; une
personne sacrée; le sage ou l’homme "réalisé", c’est à dire se confondant avec la régulation
mutative de la réalité; 神聖 shén shèng dignité ; G: höchster Grad der Vortrefflichkeit, heilig,
hehr, vollkommen, unfehlbar, göttlich, kaiserlich, konfuzianisch; 2.49;
5.12: 人 rén ren2 jen jen R: om; persoană; uman, ceilalţii (în opoziţie cu sine); vedeţi: 2.50;
5.14: 仁 rén ren2 jen R: E: "humane" [and kind] G: "menschlich" [und freundlich]
(menschenfreundlich).vedeti: 5.4;
5.04. 以百姓為[为]芻[刍]狗。
yǐ bǎi xìng/sing wéi/wèi chu gǒu 。
yi3 bai3 xing4 wei4/wei2 chu2 gou3 。
I Pai Hsing Wei Ch'u Kou
Yi Pai hing Wei Tch'ou Keou
toate făpturile sunt tratate [de univers; sfânt ] ca nişte "câini de paie";
5.15: 以 yǐ yi3 i yi R: la fel; cu; a folosi/folos; în acord cu; pt. ca să; de, de către, de la; E: for, by
means of, according to, in order to, because of G: denn, mittels, gemäß, um zu, weil.vedeţi: 1.29;
5.16: 百 baǐ bai3 pai : R: o sută; sute, mulţi, multe; numeroşi, tot; toţi; toate felurile/tipurile de;
百姓 ("o sută de familii/clanuri") = (toţi) ceilalţi (oameni)[cap.49]; 百川歸海 [百川归海] baǐ chuān guī
haǐ: toate lucrurile tind/curg într-o (singura) direcţie; E: one hundred; hundred; numerous, many;
all kinds off;百姓 ("hundreds of clans") = (all) other (people); 百川歸海 [百川归海] baǐ chuān guī haǐ:
all things tends in one direction; F: cent, nombreux, beaucoup; tous; toutes sortes; 百姓 bǎixìng
gens du peuple; G: hundert, viele, alle;百姓 („aberhundert Sippen") = (alle) anderen (Leute); 5.16;
5.17: 姓 xìng xing4 sing : R: prenume, nume de familie; familie, trib, clan; oameni; poreclă;
nume; naştere; horoscop; numele de mamă; născut din femeie; 百姓 baǐ xìng : o sută de
familii/clanuri = (toţi) ceilalţi (oameni)[cap.49]; 百姓 bǎixìng oameni ai poporului; 姓名xìng míng:
nume şi prenume; 種姓 castă; 貴姓 guì xìng: care este numele/familia/tribul tău; E: family name;
one's family name; clan, people; surname; families ( clans) ; etym.: woman and birth;
百姓 (the) hundred families [~ clans} [= all (ordinary) people]; 姓名 xìng míng: name and surname;
F: famille, tribu, peuple; famille, prénom, nom, nom du parent; 百姓 bǎixìng gens du peuple; G:
vornehmes Adelsgeschlecht, Familienname, Nachname, Stammname, Familie, Sippe, Leute;
Familien (clans). 百姓 (die) Hundert Familien (clans) [= alle (gewöhnlichen) Leute]; etym.: Frau und
Geburt. 5.17;
5.18: 為[为] wéi; wèi wei2,4 wei R: a face, a acţiona, a făptui; a cauza; motiv; E: taken_as
(considered, rated_as) [= declined, devalued] ; G: betrachtet_als [angesehen, gelten_als} [=
abge-wertet_zu]. vedeţi: 2.7;
5.19: 芻蒭[刍] chú chu2 tschu R: paie; fân; iarbă uscată; nutreţ; furaj; iarbă cosită; E: straw,
hay G: Stroh, Heu; vedeţi: 5.9;
5.20: 狗 gǒu gou3 kou R: câine; pui de urs; insultă; blestemat; nume de constelaţie; E: dog ; G:
Hund; vedeţi: 5.10;
芻狗 decorated sacrifice straw dogs (lit.: "hay dog") / verzierte Opfer-Strohhunde (lit.: „Heu-Hund").*
*芻狗 decorated sacrifice straw dogs (lit.: "hay dog") before the altar, later on (without the
decoration) thrown onto the road and trodden down! / verzierte Opfer-Strohhunde
(lit.: „Heu-Hund") vor dem Altar, später (ohne die Verzierung) auf die Straße geworfen und
zertreten! Interpretation as "straw and dogs": because he recognizes human beings
as straw and dogs! / „Stroh und Hunde"-Deutung: / weil er Men-schen gleich Stroh und Hunden
erkennt!
[Wang Bi's commentary, s. Wagner "A Chinese Reading of the Daodejing" 2003b p. 135 f.! –
'Heaven and Earth do not produce grass for the benefit of cattle, but the cattle [still] eat grass. They
do not produce dogs for the benefit of men, but men [still] eat dogs.'].
5.05. 天地之間[间],
tiān dì zhī jiān,
tian1 di4 zhi1 jian1
T'ienTi Chih Chien,
T'ienti Tche kien,
5.21: 天 tiān tian1 tien t’ien: R: cer; vedeţi: 1.15 ;

5.22: 地 dì de ti; de R: pământ; sol; regiune; loc; teritoriu; areal; zonă, teren; ţară; vedeţi: 1.16 ;
5.23: 之zhī zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv şi atributiv; vedeţi: 1.17;
5.24: 間[间] jiān jian1 jian4 jian3 chien kien R: în, între, dintre; printre; interval; interstiţiu;
fisură, crăpătură; un spaţiu (gol; liber) printr-un obstacol [lumina soarelui printr-o uşă], a trece prin;
pătrundere; penetrare; interior; dosul (adevărata faţă a realităţii); a cunoaşte; dedesubturile, în
timpul în decursul; (a purta )pică; a invidia; a reproşa, a obiecta; a lua în nume de rău; a mormăi, a
se plânge, discordie; deosebire; neîntelegere; a diferenţia, a separa, a semăna discordie; a bloca
(trecerea); răgaz, a împiedica; timp liber; vacant, neocupat; liber, liniştit, calm; simplu, modest;
intim; blând; cuminte; sobru, discret; odihnă, tihnă; a linişti, a calma; a se potoli; 之间 zhījiān: intre;
空間 kōng jiān: spaţiu; 時間 shí jiān: timp, perioadă; 時間內 shí jiān neì: intr-o (perioadă de timp);
瞬間 shùn jiān: moment, momentan; E: between, among, interval, space (empty; void), interspace
within a definite time or space, room; (measure word); place; interstice, gap, interval, separate;
space between; 空間 kōng jiān: space; 時間 shí jiān; time, period; 時間內 shí jiān neì : within (a
period of time); 時 shí: o'clock, time, when, hour, period time, season; era, age, period; F: 之间
zhījiān entre; G: Abteilung (Zimmer) im Hause, Zählwort für Zimmer, in, zwischen, während, zur
Zeit, Zwischenglied, Zwischenraum; Schritt, Raummaß; apare in capitolele: 5[5.24; spatiul/golul
dintre]; 43[ (omni)pătrunderea; (omni)penetrare];
5.06. 其猶[犹]橐籥乎 ?!
qí yóu tuó yuè hū ?
qi2 you2 tuo2 yue4 hu1
Ch'i Yu T'o Yueh Hu
K'i Yeou T'o Yue Hou
5.25: 其 qí qi2 ch’i k'i R: a ei, a lui, lor; acela; particulă modală; E: it [= interspace] G: er [=
Zwischenraum]. vedeţi: 1.31;
5.26: 猶[犹] yóu you2 yu R: ca şi; încă; maimută; a imita; a semăna; după cum, precum, aşa
cum; dacă, egal cu; cu toate că, totuşi; E: just, as, like, similar; still, wine, fermenting barrel; F:
comme, encore; G: wie, gleich, ähnlich. als ob, noch, doch, eine sehr scheue Affenart,
unschlüssig, argwöhnisch, /Gefäß zur Fermentierung, gärende Flüssigkeit, neuer Wein,Gärfaß;
5.27: 橐 tuó tuo2 tuo to: R: sac (cu deschideri controlate prin supape la ambele capete); pungă;
burduf; balon; tobă; foale; E: bag ( open at the two ends ) , bag; drum ; camel, stamping noise; F:
sac (ouvert aux deux extrémités); soufflet; G: Sack (an beiden Enden offener), Blasrohr,
Kamel,Stampfgeräusch; Trommel sack;
5.28: 籥龠 yuè yue4 qian1 yüe R: tub; fluier; flaut; tub de suflat din lemn; instrument cu găuri
înşiruite pe un tub; conductă (recipient deschis la ambele capete); a sufla; clapă; 籥qian1: a
semna; semnatură; E: flute; woodwind instrument; pipe; blowing pipe, key; blowing; F: flûte;
sifflet, instrument à vent en bois; tuyau; tube en bois avec des trous; G: Flöte, Blasen; Dudel
5.27-28: 橐籥 tuó yuè R: foalele fierarului; cimpoi; balon+tub; toba+fluier (flaut); sac + flaut,
burduf; E: bellows; bag-pipe; flute+ bag drum and flute; F: soufflet de forge; cornemuse; sac+
flûte; G: Sackpfeife, Sack-Flöte; Blasebalg;
橐籥 tuó yuè E: 1) lit: "sac-flute" (also: Bellow) / G: „Sack-Flöte" Sack_Pfeife, (auch: Blasebalg);
2) interpretation of Heaven and Earth as "drum and flute": their gap hardly differs from drum and
flute! * Wang Bi's commentary, s. Wagner "A Chinese Reading of the Daodejing" 2003b p. 136 ff.:
" 'Drum' is a drum to be beaten. 'Flute' is a musical flute. Inside, drum and flute are empty and
hollow. (The Flute) has no feelings (of its own to prefer one sound to another). (The drum) has no
activity (of its own to create this resonance rather than another)."; G: "Trommel und Flöte"-
Deutung Himmel und Erde: ihr Zwischenraum unterscheidet sich kaum von Trommel und Flöte!*
5.29: 乎hū hu1 hu: R: exclamatie;particulă finală interogativă; în,la,pe;din cauza;de partea,
latură, a fi comparabil (cu); E: expressing doubt or conjuncture, verbal suffix, suffix of adjective or
adverb question mark; "?" [Carus, Lau, Schwarz] or "!" [Wing-tsit Chan, v. Strauß, Debon] or
"indeed?" G: Fragewort, Ausrufewort oder Seufzer, ach, oh, Verhältniswort verschiedener
Bedeutung, in, von usw.,als (bei Vergleichen) Dativzeichen; "?" oder "!" oder "wohl?".
5.07. 虛[虚]]而不屈，
xū ér bù qū ，
xu1 er2 bu4 qu1 ，
Hsu Erh Pu Ch'u
Hiu Eul Pou k'iu
[ acel spatiu cu cat este ] golit, dar nu este epuizat[ ramane mereu plin]
5.30: 虛[虚] xū xu1 hsü hiu R: vid; gol; van; nul; zero; lipsit de conţinut; neocupat; E: empty G:
leer. vedeţi: 3.34;
5.31: 而 ér er2 ör erh; R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; vedeţi: 1.45;
5.33: 屈 qū qu1 kü [inlocuit de: 曲 qū qǔ kü vedeţi: 22.1;] R: îndoire (genunchi); îngenunchere;
înclinare, aplecare; predare; cedare; flexibilitate (renunţare la formă, identificări; orgoliu, ego); a se
pleca; încovoiere; a (se) înclina; a (se) supune; supunere; poziţie încovoiată; a se înjosi; a (se)
umili; a (se) coborî; a îndoi, a se ghemui; epuizat; curbură; cotitură (de râu); curbat; sinuos;
întortocheat; strâmb; gârbov; coroiat; necinstit; fals; a trăda, nedrept; greşit, injustiţie; durere;
suferinţă; opresiune, împilare; 屈, 拙, 訥: "cocosat(strâmb), stupid si mut"; împovărare, copleşire;
a-şi concentra atentia, energia (asupra); a binevoi; E: bent, bend, flex; crooked; crouch, collapsing;
exhausted, subdue, submit, yield to, feel wronged crook, be in the wrong; 屈, 拙, 訥: "bent, stupid,
dumb (mute)"; F: courber, plier, se soumettre, courbé, tordre, tortueux, s'accroupir, se soumettre,
céder, être dans l'erreur; 屈, 拙, 訥: "bossu, stupide et muet"; G: biegen, krümmen,
zusammenfallend, erschöpft; sich zusammenziehen, sich bücken, sich beugen, sich fügen,
gebogen, krumm, peinigen, bedrücken, Unrecht, Kränkung, unbillig, Loch, Familienname; 屈, 拙,
訥: "krumm, dumm, stumm"! (with triple rhyme! in German). 5.33;
5.33bis: 曲 qū qǔ kü R: îndoit, curbat; strâmb; cedare, care se poate indoi (flexibil); vedeţi: 22.1;
5.08. 動[动]而愈出。
dòng ér yù chū 。
dong4 er2 yu4 chu1 。
Tung Erh Yü Ch'u
Tong Eul Yu Tch'ou
[cu cat este mai mare] mişcarea [ activitatea de golire], cu atât cresc efectele exterioare [
productivitatea; ganditi-va la foalele fierarului sau la un fluier; se spune ca "mintea omului este ca o
parasuta, fiindca functioneaza doar cand este deschisa" ( o minte deschisa inseamna: golita de
prejudecati, de ceea ce credem ca stim; vedeti: capitolul 11 (despre utilitatea golirii:
http://www.danmirahorian.ro/11LaoTzu.pdf ) si articolul: " Puterea lui Socrate sau efectul acceptarii
propriei noastre ignorante"; http://www.danmirahorian.ro/Puterea-Socrate.pdf]
5.34: 動 dòng dong4 tung: R: a mişca; mişcare; a acţiona; acţiune; activitate; a interveni;
intervenţie; a deplasa; a porni; a pleca; a fi pe drum; mutare, a împinge, schimbare de tură, a se
amesteca, a stimula, a influenţa, excita, a aţâţa, a stârni; a imboldi; a incita la acţiune, a începe;
rând; a face; gălăgie, agitaţie; senzaţie; a agita, a provoca; a stimula; a emoţiona (mobilizare
afectivă), a impresiona; a sensibiliza; a trezi, a deştepta; 不動 bù dòng: fără mişcare; fără acţiune;
menţine nemişcarea, invarianţa ori imobilitatea centrului (indică: 無為 wú wéi); 內動外發 (nei dong
wai fa): a iniţia intern si a emite extern (de pilda: a exploda ori a manifesta); E: to move,
movement, happen; action; in_motion ;to use, to act, to change, start, drive, influence, infuriate; 不
动bù dòng: no movement, no action (to indicate the non-action: 无为wú wéi);
F: mouvement; bouger; déplacer, arriver; action; agir, changer, changement, utiliser, démarrer;
pousser, toucher, remuez, stimuler, influencer, modifier, conduire, furieux; exciter, l'action inciter,
activité; 不动 bu dong: aucun mouvement; sans action (pour indiquer la non-action, le non-agir ou
l'absence d'intention dans l'action: 無為 wú wéi); gardez le calme; maintenir l'immobilité; G:
bewegen (auch bildlich), beweglich, bewegt. sich bewegen, treiben, anrühren, verrücken,
verändern, rühren, anregen, antreiben, beeinflussen, erregen, reizen, handeln, in Tätigkeit treten
(oder setzen), anfangen; 5.34;
5.35: 而 ér er2 ör erh; R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; E: but [also] (yet);
etym.: [roots or] beard (= added additionally to the chin)
G: aber [auch] je-)_doch; etym.: Wurzeln oder] Bart (= zusätzlich dem Kinn zugefügt).
vedeţi: 1.45;
5.36: 愈愈yù yu4 yü R: din ce în ce mai mult; a îmbunătăti, a perfectiona, a desăvârşi; a depăşi ;
a întrece; a predomina; a excela; a face excese; superior, mai mult, mai bun; E: recover, become
well, the more...the more; 愈 all_the_more F: guérir, se rétablir, de plus en plus; G: übertreffen,
(sich)vergrößern, mehr, je - desto, ferner, genesen; umso_(mehr).
5.37: 出 chū chu1 ch’u; tschu R: a ieşi; a se ivi; a apare; a deveni vizibil; E: generating;
productive G: hervorbringend; schöpferisch [= part of / Teil von 屈]. vedeţi: 1.44;
5.09. 多言數[数]窮[穷]，
duō yán shǔ/shù qióng ，
duo1 yan2 shu3/shu4/shuo4 qiong2 ，
To Yan Shu Ch'iung
To Yen Chou K'iong
5.38: 多 duō duo1 to R: mult, mulţi; des; prea mult; numeros, de multe ori, în compoziţii: mai
mult, poli-, multi- multiple, de multe ori, de obicei, cât de mult; mai mult decât; excesiv; E: many,
much, more, multi, odd, over, more than, much more, far more, (too) many (excessive); too much,
excessive; F: beaucoup, trop, beaucoup plus, nombreux, souvent, dans des compositions: plus,
poly, plusieurs, souvent, habituellement, combien?; G: viel, viele, zu viel, zu sehr, (zu) viele
(übermäßig; exzessiv); mehr, zahlreich, vielfach, in Zusammensetzungen: mehr, viel, poly, multi,
oft, zumeist, wieviel, wie sehr; 5.38;
5.39: 言 yán yan2 yen jen; R: cuvânt, limbă; vorbire; grai; a zice; a vorbi; E: word(-s); etym.:
tongue protruding from mouth; 多言 many words ; G: Wort(-e); etym.: Zunge, aus dem Mund
herausragend; 多言 viele Worte vedeţi: 2.58;
* [聞 in Mǎwángduī馬王堆] *
言聞 2) "Much hearing" [Gao Míng] "= Much learning" [Henricks].
5.40: 數[数] shǔ shù shu3,4 schu R: a se referi; a insemna; a (se) socoti;; A. calcul aritmetic ;
număr, cantitate, volum; multime; diferit, divers; diferite ocazii;) mai multi; (artă aritmetică : ) artă,
metodă; talent; (prognostic: ); soartă, destin; a predestina; B. socoteală, calcul; a enumera defect,
cusur, greşeală, mustrare; E: number, count; refer; fate; figure, several, a few; 數shù = frequently,
shǔ = to count, to number, shuò = frequently, repeatedly; F: compter; nombre: G: zählen,
rechnen, berechnen, schätzen, aufzählen, tadeln, verweisen; 數 shù = häufig, shǔ = zählen, num-
merieren, shuò = häufig, wiederholt.
5.41: 窮[穷] qióng qiong2 kiung R: sărac; gol; epuizare; flămând; vas gol, cutie goală; a goli;
evacuare (de vapori, de gaze); a scoate; a aspira, a extrage; a istovi, a extenua; a epuiza (un
subiect); neajutorat; neputincios; slab; nevoiaş; lipsit de; limită; E: poor, exhausted, impoverished;
poverty-stricken, destitute, pushed to limit, extremely, exceedingly, limit, end; exhaustion, end;
miserable; F: pauvre; G: arm, verarmen, erschöpft, zu Ende, ohne, gründlich, bis zum Ende,
ergründen; Erschöpfung, Ende; armselig.
數窮 shù qióng: inseamnă epuizare / refer to exhaustion ; to "count-poor" / verweisen auf
Erschöpfung ; „zählen-arm".
5.10.不如守中。
bù rú shǒu zhōng/zhòng 。
bu4 ru2 shou3 zhong1/zhong4 。
Pu Ju Shou Chung
Pou jou Cheou Tchong
[iar acest lucru] nu este aşa de bun ca menţinerea in centru [mijlocul roţii, in spatiul vid din centru;
axul realităţii; realitatea cauzala a constientei impartiale(Tao)]
[an this is] not as good as keeping the center.
5.42: 不 bù bu4 pu p’u R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; E: not;
G: nicht (un-).vedeţi: 2.19;
5.43: 如 rú ru2 ju R: A. ca şi; la fel; ca şi cum; a se conforma (cu); a semăna cu;a fi egal cu; dacă;
conditie; presupunere supozitie; sinonim cu: 若 ruò conform cu, a semăna cu; B. a merge la; a
declara; a face; 不如 bù rú a fi mai putin; ar valora mai mult; E: like, as if; like, such as, be as
good as (only in negative sentences), in accordance with, supposing; F: comme; 如水rú shuǐ:
comme l’eau; 不如 bù rú être moins, il vaut mieux; G: wie, gleichwie, so gut wie, in, als_[ob],
wie_etwa; Übereinstimmung mit-, gemäß, falls, wenn, als ob, zum Beispiel, hingehen, sollte,
müßte; 守中: (besser) im Innern belassen. [Zentrum, Innere; Goldene Mitte von Strauß].5.43;
5.44: 守shǒu shou3 shou cheou R: a ţine; a păstra; a păzi, a veghea, a urmări; a apăra; a
proteja; feudă; prefectură, fief, prefect; casa legilor; practica uitării e folosită in taoism pt a obţine
concentrarea sau unificarea interioară numită: shou yi 守一shǒu yī "a ţine unitatea" ori "a ţine
unul"; in taoism, intâlnim şi termenul tehnic; 坐忘 zuo wang, ce se poate traduce prin: "a se aşeza
şi a uita de tot"; 守神 shǒu shén: a ţine mintea in spirit (vedeţi imaginea din alegoria caruluiin
articolul dedicat wu-wei); 守中 shǒu zhōng a păstra/a ţine mijlocul [centrul, axul realităţii (Tao)];
E: keep; guard, defend, to_keep (to_take_seriouly); watch, look after, observe, abide by; 守中
shǒu zhōng to keep the center; (better to) keep center (inside; Inner; Golden Mean) ; The practice
of "forgetting" is used in order to obtain concentration and inner oneness. The method can also be
described by another term used in Taoism called shou yi 守一, which means "to keep oneness" or
"to keep the one."; In Taoism, we see the technical term zuo wang 坐忘, which can be translated
as "sitting in oblivion." F: garder, défendre, respecter, observer, surveiller, protéger; G: bewachen,
bewahren (wichtig_nehmen). behüten, verteidigen, beachten, beobachten, aufrechterhalten,
halten, erfüllen, Titel eines Bezirksmanarinen; 5.44;
5.45: 中 zhōng zhòng zhong1,4 chung tchong R: mijloc, centru; interior, ax; miez; nucleu;
înăuntru, China (中国 zhōng guó); la mijlocul drumului, mediu; just, drept; exact, corect, precis;
propriu; potrivit; a atinge centrul; în; între; printre; E: centre, middle, in, among, between two
extremes, medium, Inner; Golden Mean; China; F: milieu; centre; moyen; atteindre; au milieu de;
atteindre; frapper; midi; partie médiane; médiatrice, à l'intérieur, de médiation, au centre, à mi-
chemin, à la fois,中介 zhōng jiè: intermédiaire; 中立 zhōng lì: neutre; 中子 zhōng zǐ: neutron; 中年
zhōng nián: âge moyen; 中秋 zhōng qiū: miautomne; 中天 zhōng tiān: culmination; 中国 zhōng
guó: la Chine, le chinois; Chine; 中餐 zhōng cān: cuisine chinoise;中文 zhōng wén: chinois;
langue chinoise; G: Mitte, mitten, Mittel-, mittlere, Vermittler, mittelmäßig, innen, in, unter
(=inmitten), halbwegs, zeitweilig, China, chinesisch, vermitteln; 5.45;
8. Bibliografie / Bibliography / Bibliographie / Bibliografía/

Lao Tzu Translations-A collection of all translations of the Lao-tzu (Lao Tseu)
Prescurtari pt. autorul fiecarei variante de traducere a textului lui Lao Tzu
Abreviations for the author of each translation variant of the text of Lao Tzu
1. Capitolul 2- Dincolo de dualitate: /Beyond Duality: Stiinta eliberarii/ The Science of
Transcendence
Câmpul sursă şi calea orizontală şi verticală de cunoaştere şi de acţiune/ Source field and the
horizontal and the vertical path of knowledge and action
Calea către izvorul vieţii/The Way to the Source of Life /Le chemin vers la source de la vie
Cele trei căi cunoscute de civilizaţiile avansate de ieşire din timp şi spaţiu/Three ways to transcend
time and space that are known to all highly advanced civilisations
http://www.danmirahorian.ro/2LaoTzu.pdf
2. Stiinta zeilor /The Science of Gods /La Science des Dieux

Wei Wu Wei-Abandonarea luptei si intrarea in starea divina de functionare holografica/ Wei Wu
Wei Invulnerability and Holographic Operating Mode
http://www.danmirahorian.ro/Wei-Wu-Wei.pdf
Articole anterioare citate

1. Traducerea capitolului 5 (第五章 dì wǔ zhāng) din Tao Te Ching / Dao De Jing/ Tao Te
King (道德經) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ )
Conexiunea dintre prezenta impartiala si golirea de fluctuatii psiho-emotionale - Temelia
reintoarcerii Acasa (realitatea sursa; Tao ) / Impartial Presence (Awareness) in Lao Tzu
and Patanjali - The connection between Impartiality and Emptiness is the cornerstone of Returning
Home (Source Reality, Tao)
https://www.danmirahorian.ro/5Laotzu.pdf
2. Traducerea capitolului 7 (第七章 dì qī zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King
(道德經) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ )
Lao Tzu 7 - Reconectarea / Reconnection / Reconnexion [重聯(重联)]
Separarea de izvorul vietii inseamna boala si moarte, iar reconectarea la izvor inseamna
vindecare si viata;
Nicio ramura nu poate fructifica si nu poate ramane in viata, daca este taiata sau separata de
intreg ( arbore, vie);
Daca vrei vindecare, nemurire, atunci reconecteaza-te la intreg.
Sistemul de reconectare al speciilor evoluate de pe Terra este somnul (programul de reintoarcere
periodica pe pilot automat in baza- realitatea sursa);
Sistemul de reconectare al fiintelor umane realizate este cuplarea permanenta la realitatea sursa -
trecerea la regimul de functionare divin , direct, non-dualist ...
https://www.danmirahorian.ro/7Laotzu.pdf
3. Despre autor/ About author

http://www.danmirahorian.ro/despre/p1.html
http://www.danmirahorian.ro/About-Despre-Mirahorian.pdf
4. Mirahorian Dan, Florin Bratila, Tao Jian Wen, Cartea Caii si Virtutii, Intelepciunea
Orientului antic in opera lui Lao Tseu si rezonantele sale actuale, Colectia Camp
Fundamental, 1990 [ Ed. Ioana, 1992, 224 pagini]
CARTEA CĂİİ SPRE CER Şİ PUTERE
Cartea lui 老子/Lao Tzu/ Lao Zi/ Lao Tseu numită Cartea Căii spre Cer şi Putere / 道德經 / Tao Te
Ching/ Dao De Jing/ Tao Te King (in redarea caracterelor chineze am folosit trei sisteme de
transliterare in ordinea: Wade Giles: Lao Tzu; pinyin: Lao zi; EFEO: Lao Tseu)
Textul cu caractere (tradiţionale şi moderne) in lb. chineză, redat in 3 sisteme de transliterare: 1.
anglo-saxon: Wade Giles, 2. oficial chinez: pinyin şi francez: EFEO, este insoţit de dicţionar
chinez-român al tuturor ideogramelor utilizate in Tao Te Ching, traducere in lb. română,
comentarii, note şi inregistrare audio pentru toate cele 81 de capitole, realizată de trei maeştrii de
qigong veniţi din China; autor: Mirahorian, ediţia 2007,
https://www.danmirahorian.ro/TAOPART1.pdf
Dictionare
https://www.zhonga.org/
http://www.cojak.org/index.php
Situri dedicate descifrarii primului capitol din Lao Tzu

Abbott Carl (2012): Understanding the Tao Te Ching Word for Word Translation
https://www.centertao.org/essays/tao-te-ching/carl/
https://www.centertao.org/essays/tao-te-ching/carl/chapter-5/
Chapitre 1 Daode Jing: le Tao
http://sensdutao.over-blog.com/categorie-11766235.html
http://sensdutao.over-blog.com/100-index.html
Tao Te Ching cu traducerea fiecarui caracter in lb chineza si engleza

Rick Harbaugh The Tao by Lao-tse,
Le Tao Tö King, caractère par caractère (Chinois > Anglais)
http://zhongwen.com/dao.htm
COLECTII DE TRADUCERI
VARIANTE DE TRADUCERE IN LB. ENGLEZA ALE LUCRARII LUI LAO TZU (TAO TE CHING) IN
FORMAT AUDIO SI TEXT
Lao Tzu Translations - A collection of all translations of the Lao-tzu (Laozi)

Prescurtări pentru autorul fiecărei variante de traducere a textului lui Lao Tzu
Abreviations for the author of each translation variant of the text of Lao Tzu
Abbott Carl (2012): Understanding the Tao Te Ching Word for Word Translation
https://www.centertao.org/essays/tao-te-ching/carl/
https://www.centertao.org/essays/tao-te-ching/carl/chapter-5/
Addis & Lombardo [Stephen Addiss & Stanley Lombardo, 1993; Title: Lao-Tzu Tao Te Ching, translated,
with translator's preface, glossary, and pronunciation guide, with paintings by Stephen Addiss, introduced by
Burton Watson; Published: Cambridge: Hackett Publishing Co., 1993, ISBN 0-87220-232-1]
https://terebess.hu/english/tao/addiss.html
http://web.archive.org/web/20101112015750/http://home.pages.at:80/onkellotus/TTK/English_Addis_TTK.html
http://home.pages.at:80/onkellotus/TTK/English_Addis_TTK.html
Alan [Ralph Alan Dale ,The Tao Te Ching, 81 Verses By Lao Tzu with Introduction and Commentary,2007]
Allchin Douglas 2002- [Allchin, Douglas, Tao Te Ching: Classics of Integrity and the Way, 2002]
https://web.archive.org/web/20140513024153/http://my.pclink.com:80/~allchin/tao/05.htm
Ames [ Roger T. Ames ,Title: Daodejing : making this life significant : a philosophical translation
Published: Beijing: Xueyuan chubanshe, 2004].
Ames & Hall [ Roger T. Ames and David L. Hall Title: Dao De Ching: : Making this life significant : A
Philosophical Translation, Ballantine Books, New York, 2003, Published: Beijing: Xueyuan chubanshe,
2004]
Ames&Young [Rhett Y. W. Young, Roger T. Ames, Title: Lao Zi : text, notes, and comments (by Chen
Kuying; translated and adapted by Rhett Y. W. Young, Roger T. Ames), Published: San Francisco: Chinese
Materials Center, 1977]
Anonymous [Dutch - English by Anonymous]
Ariane [Ariane Rump in collaboration with Wing-tsit Chan , Title: Commentary on the Lao Tzu (by Wang Pi),
Published: Honolulu: University Press of Hawaii, 1979]
Armel [Armel Guerne Lao Tseu, Tao Tê King, Club français du livre, 1963].
Auke Schade [Auke Schade, Lao Zi's Dao De Jing Demystified, 2016, 2017]
Lao Zi’s Dao De Jing 老子之道德經
The Way of Nature and The Way of People
https://onedrive.live.com/?authkey=%21ANYD8dJSc5wqWro&cid=F3ECC488F5E7F9B2&id=F3ECC488F5
E7F9B2%21314&parId=F3ECC488F5E7F9B2%21348&o=OneUp
http://nemonik-thinking.org/lao-zis-dao-de-jing-chinese-english.html
http://nemonik-thinking.org/
Stunning Revelations about Lao Zi's Dao De Jing
https://1drv.ms/b/s!ArL55_WIxOzzgltZjX59Q1jfBSHk
Bahm [Archie J. Bahm,The King by Lao Tzu: Interpreted as Nature and Intelligence by Archie J. Bahm.
1958 ,Fourth printing 1967, Frederick Ungar Publishing Company]
https://terebess.hu/english/tao/bahm.html
http://web.archive.org/web/20101102231001/http://home.pages.at:80/onkellotus/TTK/English_Bahm_TTK.html
Balfour F.H., 1884 [Balfour, Frederic Henry The Tao Tê Ching translated by Frederic Henry Balfour
Shanghai and London, 1884, Online document from 2004]
http://www.sacred-texts.com/tao/ttx/ttx02.htm
Bodde[Derk Bodde A History of Chinese Philosophy, Vol. 1: The Period of the Philosophers (from the
Beginnings to Circa 100 B. C.) by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University
Press,492 pp, 1983; Bodde, Derk, Further remarks on the identification of Lao Tzu: a last reply to Professor
Dubs, In: Journal of the American Oriental Society, 64, 1944, 24-27]
Beck [Sanderson Beck, English interpolation,1996]
Blakney [Raymond B. Blakney, Title: The Way of Life: Tao Te Ching(Wang Bi): The Classic Translation, by
Lao Tzu translation; Published: London, New York: Penguin Putnam, 1955, 1983. Mentor Books]
Boisen [Boisen B Lao Tzu's Tao Teh Ching, A Parallel Translation Collection, compiled by Boisen B, 1996
text paralel : Wu / Lau / Chan / Henricks / Waley / Lin / Cleary / Feng & English
http://www.bu.edu/religion/files/pdf/Tao_Teh_Ching_Translations.pdf
1. Chan, Wing-tsit, A Source Book in Chinese Philosophy., Princeton, N.J.: Princeton University Press, 1963]
2. Cleary-Thomas Cleary,The Essential Tao: An Initiation into the Heart of Taoism through the Authentic Tao Te
Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas Cleary; San Francisco :
Harper San Francisco, 1991.
3. Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New York: Vintage Books,
1989
4. Henricks, Robert G. 1989 Te-Tao Ching New York: The Modern Library, 1993
5. Lau, D.C., (1963), Lao Tzu: Tao Te Ching, New York: Penguin Books, 1963;
6. Lin Yutang, The Wisdom of China and India, New York: published by Random House Modern Library,1948
7. Wailey, Arthur 1934, Title: The Way and Its Power, Tao Te Ching, Published: New York:, Grove Press,
Inc.,,1958.
8. Wu, John C.H, Tao Teh Ching, Boston: Shambala. 1989;
Bram den Hond
http://web.archive.org/web/20110106033702/http://home.pages.at/onkellotus/TTK/English_Hond_TTK.html
Bullen [David Bullen]
Bynner [Bynner, Witter, The Way of Life, According to Lau Tzu.New York: Putnam,1944, Perigee/Penguin,
1972] https://terebess.hu/english/tao/bynner.html
Byrn [Tormod Kinnes 1997 Kinnes, Tormo[n]d [Byrn]: "Dao De Jing - Tao Te Ching" - Interpolation by
Tormod Kinnes, based on the English versions of Lin Yutang, Arthur Waley and Wing-tsit Chan.
http://oaks.nvg.org/re3ra3.html]
Byrne [Byrne, Patrick Michael,Title: Tao Te Ching: The Way of Virtue, Published: Garden City Park, NY:
SquareOne Classics, 1963, Lao-zi: Dao De Jing, Santa Fe, NM: Sun Pub. Co., 1991]
Carus & Suzuki [Dr. Paul Carus, Lao-Tze's Tao-Teh-king, Chicago, London: The Open Court Pub. Co. ; K.
Paul, Trench, Truebner, 1898; Carus, Paul, and D.T. Suzuki , The Canon of Reason and Virtue: Lao Tzu’s
Tao Teh King. La Salle, Ill.: Open Court Publications, 1913.].
https://archive.org/stream/jstor-27897439/27897439#page/n1/mode/2up
CCSA-- CARTEA CĂRĂRII SUPREMULUI ADEVĂR sau TAO TE KING de
Gregorian Bivolaru, publicata de diferite edituri afiliate MISA; Editura: LuxSublima Grup, 2003
Editia intitulata: Lao-Tze ,TAO TE KING sau CARTEA CARARII SUPREMULUI ADEVAR, reprezinta o
copiere "imbunatatita si corectata" a editiei RAM publicata in 1932, de Editura Ram, Aninoasa-Gorj,
intitulata:
Lao Tse,Tao Te King - Cararea si virtutea,
Chalmers John, 1868 [ John Chalmers, Tau Teh King or The Classic of Tau and of Virtue of The Old
Philosopher Lau Tsze, The Speculations on Metaphysics, Polity and Morality of the Old Philosopher Lau
Tsze, Published: London Trubner & Co.,1868]
https://catalog.hathitrust.org/Record/008432261
https://babel.hathitrust.org/cgi/pt?id=nnc1.cu56610122;view=1up;seq=9
https://books.google.co.jp/books?id=yxFBAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false
Chan, Wing-tsit [Chan, Wing-tsit. The Way of Lao Tzu: A Translation and Study of the Tao-te Ching.
Translated, with introductory essays, comments, and notes, by Chan, Wing-tsit, Published: New York:
Macillan, Bobbs-Merrill Company, 1963, The Library of Congress Catalog Card Number 62-b21266;
Chan, Wing-tsit, A Source Book in Chinese Philosophy., Princeton, N.J.: Princeton University Press, 1963]
https://terebess.hu/english/tao/chan.html
Chang CY [Chang Chung-yuan, 1975 = 張錘元 Zhang Zhongyuan, 1907-1988], Tao: A New Way of
Thinking, a translation of the Tao Te Ching, with an introduction and commentaries, New York : Harper &
Row, 1975; Chang, Chung-yuan. Le Monde du Tao : creativite et taoisme, essai sur la philosophie, la poesie
et l'art chinois / Chang Chung-Yuan ; traduit de l'americain par Claude Elsen. - Paris : Stock, 1979 (27-
evreux : impr. Herissey). - 217 p. : (Stock plus, ISSN 0154-361X).Trad. de : "Creativity and taoism" - ISBN
2-234-01056-X]
https://terebess.hu/english/tao/Chang.html#Kap51
http://home.pages.at/onkellotus/TTK/English_Chung-yuan_TTK.html
http://sanmayce.com/
Chen CH [Chen, Chao-Hsiu, Tao Te Ching: Lao Tzu's Classic Text in 81 Cards, Boxed Set, translation
based on a version from Qing Dynasty, illustrated with art and calligraphy by Chao-Hsiu Chen, Eddison
Sadd Editions, Published by Marlowe & Company, New York, 2003; Chao-Hsiu Chen, Tao Te Ching : Le
célèbre texte taoïste présenté sur 81 cartes ,178 pages ,Editeur : Le Courrier du Livre, 2004]
http://www.sanmayce.com/
http://home.pages.at:80/onkellotus/TTK/English_Chen2_TTK.html
Chen E M [Chen, Ellen Marie, The Tao Te Ching: A New Translation with Commentary. New York:
Paragon House, 1989; Chen, Ellen Marie, "Tao, Nature, Man, A Study of the Key Ideas in the Tao Te
Ching," Dissertation, Philosophy, Ph.D.,Fordham University, 1967]
http://home.pages.at/onkellotus/TTK/English_Chen_TTK.html
ChengA [ Cheng, Anne, Histoire de la pensée chinoise, 657 p., chap. II.7, « Le Dao
du non-agir dans le Laozi », p. 176 – 199., Paris, Le Seuil, 1997]
http://www.taichi-kungfu.fr/tai-chi-kungfu-lyon/le-taoisme-laozi-lao-tseu-anne-cheng-raphael-enthoven/
ChengF[François Cheng, Vide et plein: le langage pictural chinois, Éditions du Seuil, Paris, 1979, 1991;
Francois Cheng, Vid si plin; Limbajul pictural chinezesc, Ed. Meridiane, Bucuresti, 1983; François Cheng
Des extraits du livre de F. Cheng, Vide et Plein http://www.lacanchine.com/L_Cheng-vide.html ]
ChengHong [David Hong Cheng, On Lao Tzu . Wadsworth. Belmont, 2000, ISBN 0-534-57609-5]
Cheng http://www.mobilewords.ca/tao/cheng.htm
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Ch’eng Wen Pub., 1976.
ChengLin [Cheng Lin, 1949] The works of Lao Tzyy : Truth and Nature popularly known as Daw Der Jing
appended with chinese texts and the oldest commentaries; Published by the World Book
Company,Taipei,Taiwan,China,june,1969]
https://terebess.hu/english/tao/ChengLin.html
http://home.pages.at/onkellotus/TTK/English_Lin3_TTK.html
Clatfelder [Jim Clatfelder, The Tao Te Ching by Lao Tzu , Introduction to the Headless Tao]
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Cheng, Anne (1993).
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Chou-Wing Chohan [Chou-Wing Chohan& Bellenteen, Abe (Translators)Tao TE Ching: The Cornerstone
of Chinese Culture.Astrolog Publishing House, 2003, 128 p., www.sanmayce.com/,
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ml
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Chung [Tsai Chih Chung, Le message de Lao Tseu , La sagesse suprême , Traduction collective
,Collection Philo-Bédé, Editeur Editions Jouvence , ISBN 2-914395-02-7, 105 pages, 2000]
Clatfelter [Clatfelter Jim, Headless Tao Kindle Edition, 2000];
I discovered the Tao Te Ching in the mid-60s. It was the first book of its kind to come my way. Everything
about it was right. It valued the simple and the spontaneous. It valued wholeness over opposition and
contention. And it valued the mystery within and everywhere. In the mid-70s I discovered another book, On
Having No Head by Douglas Harding. This book showed me that where others see my head, I see nothing,
the nothing that is the source and destiny of all things. In other words, it showed me the Tao. In 1999 I
learned that the Chinese ideograph for Tao is composed of two graphs, one that means go and one that
means head. Of course! The Tao is the gone head, gone because it never was here. I can see the Tao
right here and now! It’s the bare awareness or presence that I truly am. This called for some exposition,
hence my interpretation of Lao Tzu’s classic. The original is terse, and it’s largely in verse. So I set out to
make my version similar. It’s the same length as the original, and it’s in rhyme. And it shows the Tao, shows
how to see it. Lao Tzu asks that we see the Tao. All else follows from that. Lao Tzu also says that most will
reject the Tao, even laugh at it. Are you daring enough to look instead of laugh?
The verses that follow were written in the late 1990s on the Look For Yourself internet forum. I wrote them to
draw attention to the similarities of the verses in Laozi's Dao De Jing to the writings of Douglas Harding on
what he called Headless Seeing. Each verse is based on the corresponding verse of the Dao De Jing, but it
is not a direct translation. The commentaries attempt not only to explain the connections between the Dao
De Jing and Headless Seeing, but also to give you the means for seeing them yourself.
Over the years between 2000 and 2015, I modified many of the verses and commentaries to better to fit my
newest understanding of the Daoist vision. I first encountered Laozi in the early 1960s and Douglas Harding
about ten years later. The similarities between their views of life soon became apparent.
https://www.amazon.com/Headless-Tao-Jim-Clatfelter-ebook/dp/B019LQAOKE
https://terebess.hu/english/tao/clatfelter.html
Cleary [Cleary-Thomas Cleary,The Essential Tao: An Initiation into the Heart of Taoism through the
Authentic Tao Te Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas
Cleary. San Francisco: Harper San Francisco 1991;
Cleary, Thomas. Istruzioni nell’efficacia e nella regola. In: Sesso e longevità. La pratica sessuale taoista
come via per il benessere fisico e mentale (Sex, Health, and Long Life, 1994). "I Piccoli Libri", Armenia,
Milano 1996.Cleary, Thomas. L’essenza del Tao. Tao Te Ching e Chuang-tzu (The essential Tao: an
initiation into the heart of Taoism through the authentic Tao Te Ching and the inner teachings of Chuang-
tzu, 1991). "Piccoli saggi", Oscar Mondadori, Milano, agosto 1994. Thomas Cleary, 1991]
Conche [Conche, Marcel ,Tao Te King, trad, et commentaire par Marcel Conche, Paris, Presses
Universitaires de France, 2003]
Condron [Daniel R. Condron, Title: The Tao Te Ching Interpreted and Explained;Published: Windyville, MO:
SOM Publishing, 2003]]
Correa [Correa, Nina, My Dao De Jing (The Path of Love and Happiness), translation and commentary, Dao
Is Open, 2005 (see also Your Tao Te Ching, 2004]
Dao De Jing Chapter 51- The Gift Of Life , Nina Correa
http://www.daoisopen.com/Chapter51.html
http://www.daoisopen.com/bynina.html
Cronk [George Cronk, 1999]
Crowley Aleister Crowley The Tao Teh King (Liber CLVII), A New Translation by Ko Yuen(Aleister
Crowley) The Equinox (Volume III, No. VIII.) 1923]
Da Liu [Da Liu The Tao and Chinese culture, New York : Schocken Books, 1979]
Dalton [Jerry O. Dalton, Title: Tao Te Ching: A New Approach, Published: New York, Avon, 1993]
Derek Bryce [Derek Bryce, Leon Wieger , Tao-Te-Ching The Classic Chinese Work in English Translation,
Lao-Tzu ,Wisdom of the Daoist Masters: The Works of Lao Zi (Lao Tzu), Lie Zi (Lieh Tzu), Zhuang Zi
(Chuang Tzu) rendered into English by Derek Bryce from the French of Leon Wieger's Les Peres du System
Taoiste (Cathasia, Les Belles Lettres, Paris),1984,1991, 1999 Liarech Enterprises]
DerekLin [Derek Lin The "Ancient Child" http://truetao.org/ttc/ancient.htm,
www.truetao.org/theway/suffer.htm]
Dicus [Dicus, John, Tao Teh Ching. English interpolation, 2002, www.rivenrock.com/tao.htm]
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Dieterich [Dieterich, Wulf, Laozi Daodejing.English & German translations, each character linked to a
dictionary (GIF + sealscript characters). http://home.debitel.net/user/wulf.dieterich/index.html]
Dinu Luca, Cartea Despre Dao şi Putere (Dao De Jing), completată cu pasaje ilustrative din Zhuang Zi.
Introducere, traducere din chineza veche şi note de Dinu Luca, Editura Humanitas, 1993
Donohue [Donohue, Estra Brian M.A., Poems of the Universe: Lao Tzu's Tao Te Ching, Lulu.com, 2005]
Duyvendak, J. J. L. [Duyvendak, J.-J.-L., Tao Tö King, Le Livre de la Voie et de la Vertu, de Lao Tseu;
Paris, A. Maisonneuve, 1953 1987;
The Book of the Way and Its Virtue translated from the Chinese and Annotated by Duyvendak, J.-J.-L., John
Murray. London, 1954;
Duyvendak, J. J. L. (a cura di). Tao tê ching. Il Libro della Via e della virtú; "gli Adelphi", Adelphi (c 1973),
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duyvendak/
http://classiques.uqac.ca/classiques/duyvendak_jjl/B26_tao_to_king_livre_voie_vertu/duyv_tao.pdf
http://classiques.uqac.ca/classiques/duyvendak_jjl/B26_tao_to_king_livre_voie_vertu/duyv_tao.doc
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Edwin [Edwin Sha, "Tao Te Ching" - Translation with some commentary by Dr. Edwin Sha from the
perspective of a Buddhist. July 14, 1996]
Eiichi [Eiichi Shimomiss, Lao Tzu: The Tao Te Ching / An English Translation, 1998]
Eichi Kimura
Éracle [Jean Éracle Lao-Tseu, Tao te King, Paris, Albin Michel, 1984].
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Artibus Asiae, 1950]
Ettilio [Andreini, Attilio. Laozi. Genesi del «Daodejing». "Biblioteca", Einaudi, Torino, agosto 2004]
Evola [Evola, Julius, Il libro della Via e della Virtú, ed. Dott Gino Carabba Editore, Lanciano, 1923;
Carabba Editore, Lanciano, 1947;ed (anastatica) Edizioni Arktos, Carmagnola, 1982; Evola,
Julius, Lao Tze, Il libro del principio e della sua azione (Tao-Tê-Ching), Roma: Nuova
presentazione,Casa Editrice Ceschina, Milano,1959; "Orizzonti dello spirito", Edizioni Mediterranee,
Roma,1972; Ristampe: 1987,1989,1992,1995; 1997; Julius Evola, Taoism: The Magic, the Mysticism, An
introduction to a 1959 Italian translation of the Tao-Te-Ching, translated, with an introduction, by Guido
Stucco; foreword by Jean Bernachot, Holmes Publishing Group; Edmonds(Washington)1993,1995;
Evola, Julius (pseud.). Le Taoisme, presentation de Jean Bernachot ; trad. de l'italien par Jean Bernachot et
Philippe Baillet; Ed. Pardès, Puiseaux, 53p., 1989]
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Fex [Aalar Fex, Tao Te King(Wang Bi), 2006 ]
Foucquet [Jean-François Foucquet (1665-1741)Second complete translation into Latin and French]
Fukunaga [Fukunaga Mitsuji]
Gauthier [Gauthier, Andre, Tao Te Ching. Chinese – English. Images by Penny Downes (in: The Nomad
Web Site).
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www.nomad.mcmail.com/tao/docs/taote.htm]
Gia Fu Feng [Laotse,Tao te king,Translated by Gia Fu Feng]
Gia-Fu&Eng [Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New
York: Vintage Books, 1972; A new translation, Published: New York: Vintage Books, 1989]
http://www.wussu.com/laotzu/laotzu51.html
https://www.iging.com/laotse/laotsee.htm#51
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Gibbs Tam, 1981 [Gibbs Tam C., Cheng Man-ch'ing, Title: Lao-tzu, my words are very easy to understand :
lectures on the Tao Teh Ching (by Zhèng Mànqīng, Cheng Man-ch'ing; translated from the Chinese by Tam
C. Gibbs, Published: Richmond, CA: North Atlantic Books, c1981]
Giles, Lionel; et al., eds. (1905), The Sayings of Lao Tzu, The Wisdom of the East, New York: E.P. Dutton &
Co. London: John Murray, 1905, 1950.
https://en.wikisource.org/wiki/The_Sayings_of_Lao_Tzu
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https://en.wikisource.org/w/index.php?title=Special:ElectronPdf&page=The+Sayings+of+Lao+Tzu%2FChapt
er+1&action=show-download-screen
Goddard- Dwight Goddard, Laotzu's Tao and Wu Wei translation Brentano's Publishers. New York, 1919];
Laotzu's Tao and Wu Wei, By Dwight Goddard and Henri Borel [1919]
"Laotzu's Tao and Wu Wei" translated by Dwight Goddard and Henri Borel, 1919. (Source: Internet Sacred
Text Archive) http://www.sacred-texts.com/tao/ltw/
http://www.sacred-texts.com/tao/ltw/index.htm
Online Text. Unlock the mysteries of the Tao in Chinese and three different English translations, side-by-
side. And may the Tao be with you.
https://www.yellowbridge.com/onlinelit/daodejing.php
https://www.yellowbridge.com/onlinelit/daodejing01.php
Golden [Seán Golden & Marisa Presas , Laozi : Daodejing El llibre del ‘dao’ i del ‘de’ Traducció del xinès,
introducció i comentaris de Golden, Seán i Presas, Marisa,Editor: Servei de Publicacions de la Universitat
Autònoma de Barcelona, Publicacions de l'Abadia de Montserrat, UAB/Publicacions de l’Abadia de
Montserrat, Barcelona, 2000, Daodejing. El llibre del "dao" i del "de". Barcelona: Edicions Proa, 2006.
(Trans. from chinese to catalan, preface and comments by Seán Golden & Marisa Presas).
Gong [Gong, Tienzen (Jeh-Tween) 龚天任 The Tao Te Ching by Lao Tzu Translated by Tienzen (Jeh-
Tween).International East-West University in Honolulu, Hawaii,
http://home.pages.at/onkellotus/TTK/English_Gong_TTK.html
www.terebess.hu/english/tao/gong.html, www.archive.org/ www.iewu.edu/Lao1.htm]
Gorn-Old [Walter Gorn-Old, 1904; The Simple Way, Laotze. London: Philip Wellby, 1904, 1905. Walter
Gorn-Old, Lao Tze: The Tao-Teh-King: A New Translation with Introduction and Commentary (Formerly
published under the title "The Book of the Simple Way" in 1904) , Published: London: Rider & Co., 1929]
Walter Gorn-Old, 1904
Walter R. Old, The book of the path of virtue : or, A version of the Tao-Teh-King of Lao-Tze; with an
introduction & essay on the Tao as presented in the writings of Chuang-Tze / by Walter R. Old.
Dao de jing. English, Madras : Theosophical Society, 1894]
Walter Gorn-Old, 1904
http://home.pages.at/onkellotus/TTK/English_GornOld_TTK.html
Gu [Gu Zhengkun ,Title: Lao Zi: The Book of Tao and Teh Published: Beijing: Peking University Press,
1995]
Guenon [Guénon, René. Apercus sur l'esoterisme islamique et le taoisme / Rene Guenon ; avant-propos de
Roger Maridort. –Paris, Gallimard, 1992 (53-Mayenne : Impr. Floch). - 157 p. : couv. ill. ; 19 cm. -
(Collection Tradition).ISBN 2-07-072749-1, René Guénon. Tao-te-king, ch. XI. - Cf. L'Omphalos, symbole du
Centre, juin 1926; René Guénon, Le Centre du Monde dans les doctrines Extrême-Orientales, Regnabit -
6e année – N° 12 – Tome XII – Mai 1927]
Guiraud [Daniel Guiraud, in I Ching / Tao Te Ching, Courrier du livre, 1987, ISBN 2702901972]
Hansen[Chad Hansen, A Daoist Theory of Chinese Thought, Oxford University Press, 2000]
Hatcher [Bradford Hatcher,Tao Te King(Wang Bi), 2005]
http://www.hermetica.info/LaoziD.htm
Headless version [see Clatfelder Jim]
Hardy [ Hardy, Julia M., "Influential Western Interpretations of the Tao Te Ching," in Lao-Tzu and the Tao-
te-ching, edited by Livia Kohn, and Michael Lafargue, State University of New York, 1998]
Haven [Haven Marc, Tao Te King. Lao Tseu. Le livre du Tao et de sa vertu, initialement une traduction par
un auteur anonyme, éditions Devy-Livres. Paris 1969 Lao Tseu - Tao Te King, le livre du Tao et de sa vertu
, suivi d'Aperçus sur les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir, Docteur
Marc Heaven qui demanda, avant son décès, à son ami Daniel Nazir de terminer son oeuvre, éditions
Dervy-Livres, Paris, collection "Mystiques et Religions", 1988, 245 p Lao Tseu, Tao Te King", trad. Marc
Haven et Daniel Nazir, Editions Dervy 1996]
Heider [John Heider, 1985 ] traducerea mesajului lui Lao Tzu prin prisma subordonarii procesualitatii fata de
invariabilul informational;
http://web.archive.org/web/20110106075724/http://home.pages.at/onkellotus/TTK/English_Heider_TTK.html
Heidegger [Heidegger Martin, Paul Shih-yi Hsiao translation of eight chapters from the Tao Te Ching,1946
; see: "A Dialogue on Language (between a Japanese and an Inquirer)." in Heidegger, On the Way to
Language, P. D. Hertz, trans. (New York: Harper & Row, 1971). Hereafter OWL.]
Heysinger [Heysinger W. 1903; The Light of China: The Tâo Teh King of Lâo King of Lâo Tsze
(Philadelphia: Research Publishing Co, 1903)]
https://archive.org/details/lightofchinato00laot
https://archive.org/stream/lightofchinato00laot/lightofchinato00laot_djvu.txt
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https://archive.org/details/lightofchinato00laot
Henricks 1[Robert G. Henricks, 1989] The Tao Te Ching by Lao Tzu (trad., annot. et intro.)]
https://terebess.hu/english/tao/henricks.html
Henricks 2[Robert G. Henricks, 1989, (Mawang Dui) ] Title: Lao-Tzu: Te-Tao Ching: A New Translation
Based On The Recently Discovered Mawangdui Texts, Published: New York: Ballantine Books, 1989,]
Chinese (Mawang Dui) - English by
http://web.archive.org/web/20110106080428/http://home.pages.at/onkellotus/TTK/English_Henricks_TTK.ht
ml
http://home.pages.at/onkellotus/TTK/English_Henricks_TTK.html
Henricks 3[Robert G. Henricks, 2000; Translation (Guodian)] Title: Lao Tzu’s Tao Te Ching: A Translation
of the Startling New Documents Found at Guodian ; Published: New York: Columbia University Press, 2000]
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TK.html
http://home.pages.at:80/onkellotus/TTK/English_HenricksG_TTK.html
51 Kapitel nicht vorhanden / chapter not available
Hilmar [Hilmar Alquiros The Way and its Power/ Der Weg und seine Kraft 道德經 Dào Dé Jīng] Project:
2000-2020; http://www.tao-te-king.org/51.htm
Hin-Shun/ Hin-Şun vedeti : Ian Hin-Şun
Hinton [Hinton, David, Tao Te Ching, Lao Tzu. Washington, DC: Counterpoint, 2000]
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Ho [Ho, Lok Sang, The Living Dao:The Art and Way of Living, A Rich & Truthful Life, translation with
annotations , by Lok Sang HO Lingnan University, September 1, 2002]
https://terebess.hu/english/tao/ho.pdf
Hoff [Benjamin Hoff, The Way to Life, At the Heart of the Tao Te Ching, 1981]
Hogan [ Ron Hogan(previously known as Jesse Garon), 2000, 2002, 2004]
Hond [Bram den Hond, Chinese (Mawang Dui)]
Houang [Houang, François et Pierre Leyris, Lao-Tzeu, La Voie et sa vertu, Tao-tê-king, texte chinois
présenté et traduit par François Houang et Pierre Leyris, Collection " Points-Sagesses", n° 16, Paris,
Editions du Seuil, 181 p.,1949, 1979]
Hsuing[Hsuing, Y.T. Lao Tze, Tao Te Ching. Chinese Culture. Vol. 18. Taiwan: China Academy, June,
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Huang C. [Huang, Chichung, Tao Te Ching: A Literal Translation, JAIN PUB, 2003]
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Huang Tao, Edward Brennan [Huang, Tao, Laoism: The Complete Teachings Of Lao Zi, 312 pp,
Publisher: Brumby Holdings, 2001 ; Huang Tao & Mantak Chia, The Secrets of the Tao Te Ching,
Destiny Books, Rochester, Vermont; Lao Tzu’s Tao Te Ching, Translated by Tao Huang and
Edward Brennan, page 401/497
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Huisheng [Huisheng. Hunan: Foreign Languages Press, Library of Chinese Classics, 1999]
Hwang [Shi Fu Hwang, 1991] Tao Teh Chin: The Taoists' New Library Publisher: Taoism Pub Date
Published: 1991 ] http://www.sanmayce.com/
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Hu [Hu Tse-ling. Lao Tzu, Tao Teh Ching. Chengtu, Szechuan: Canadian Mission Press, 1936]
Hughes [Hughes, Ernest Richard , "Tao Te Ching," Chinese Philosophy in Classical Times. London: J.M.
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Intoppa Francesco Intoppa, 2000
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Ian Hin-Şun / Yan Hin/Khin-Shun/ Ян Хин-Шун (1950) Anticul filozof chinez Lao Tzu şi invăţătura sa/
Древнекитайский философ Лао-Цзы и его-учение/ Ancient Chinese philosopher Lao Tzu and his-
teaching / Le philosophe chinois antique Lao Tzu et son enseignement
1.Lao Tzî - Dao De Tzîn, a lui Ian Hin-Şun, Filosoful antic chinez Lao Tzî şi învăţătura sa; Editura de stat
pentru literatura stiintifica,1953, 165 pagini (traducere din lb.rusa)
2.Yan Hin Shun — Ancient Chinese Philosopher Lao Tse and His Teachings. Publ. by AN USSR, Moscow-
Leningrad, 1950; Moscow-Leningrad, "AN SSSR", 1950 Moscow, (in lb.rusa).
3. Yan Hin Shun / Yan Khin-shun, 1950 — The Ancient Chinese Philosopher Lao Tse and His Teaching.
Publ. Moscow-Leningrad, by AN USSR, Moscow-Leningrad, 1950,
Ян Хин-Шун, Лао Цзы. Дао дэ Цзин, Древнекитайский философ Лао-Цзы и его учение; Ян Хин-Шун,
Академия Наук СССР. Институт философии. М.Л. :АН СССР, 1950]
4.. Ян Хиншун «Древнекитайский философ Лао-Цзы и его-учение», Москва, 1950
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shun1_TTK.html
5. Дао Дэ Цзин. Лао Цзы. Перевод: Ян Хиншун, аудиокнига
https://www.youtube.com/watch?v=j6u-InjVf7o
Inouye [Inouye, Shuten. Laotse, Tao Teh King. Tokoyo: Daitokaku, 1928]
Intoppa [Italian interpretation-interpolation by Francesco Intoppa, 2000]
Ivanhoe [Philip Ivanhoe The Daodejing of Laozi, Seven Bridges Press, 2002]
Jeff [Jeff Rasmussen, Spirit of Tao Te Ching, Nisi Sunyatta, 2000]
Jiyu Ren [Ren Jiyu, 1985, 1993- translation: He Guanghu, Gao Shining, Song Lidao and Xu Junyao;
Title: A Taoist Classic The Book of Laozi . Published: Beijing: Foreign Languages Press, 1985, 1993. ISBN
7-119-01571-0]
http://web.archive.org/web/20100417150300/http://home.pages.at/onkellotus/TTK/English_Jiyu_TTK.html
http://home.pages.at/onkellotus/TTK/English_Jiyu_TTK.html
Jonathan [Jonathan Star, 2001];
Julien [Stanislas Julien, 1842 Julien, Stanislas, Lao Tseu, Tao-Te-King, Le Livre de la Voie et de la Vertu,
composé dans le vi. siècle avant l'ère chrétienne. Paris, Ed.Duprat, Paris, 1842;La traduction française de
Stanislas Julien s'appuie pour les passages difficiles sur le fameux commentaire de Heshang gong (fin du II-
e ap. J.-C.)].
Kaltenmark [Kaltenmark Max, Lao Tseu et le taoïsme, Le Seuil, coll. "Maîtres spirituels",1965, réédité Lao
Tseu et le taoisme , St Germain du Puy, 1994,
Kaltenmark, Max. Lao Tzu and Taoism. Stanford University Press, 1969
http://www.lajauneetlarouge.com/articles/un-apercu-de-la-pensee-chinoise-a-partir-de-confucius-et-de-laozi-
485/regards-sur-la-chine.html?cHash=b1f88fbb22&print=1
En 1963, Max Kaltenmark peut écrire Lao Tseu et le taoïsme, et pose en 1972 les jalons de la philosophie
chinoise dans les 128 pages d’un Que sais-je ?
http://fr.wikipedia.org/wiki/Tao%C3%AFsme
Keping Wang [ Keping Wang - Reading the Dao: A Thematic Inquiry, 2011, The Tower Building Continuum
International Publishing Group, London, New York ]
Reading the Dao : a thematic inquiry by Keping Wang , 1955
http://www.sciencespobordeaux.fr/_resources/Fichiers/04.%2520%25C3%2589tudiant%2520international/English%25
20Track/Courses%2520offered/WANG%2520Syllabus.pdf?download=true.
https://books.google.ro/books?id=60sdCgAAQBAJ&pg=PA7&lpg=PA7&dq=Keping+Wang+the+dao+is+empty+(like+a+bowl)
Kari Hohne, 2009 [ Kari Hohne Tao te Ching: The Poetry of Nature Paperback – May 13, 2009 ]
https://cafeausoul.com/read/blog/natures-alchemy-emerald-tablet-and-tao-te-ching
https://cafeausoul.com/iching/way-of-tao/tao-and-masters/tao-te-ching/tao-te-ching-text
https://books.google.ro/books?id=datLwqv-8UgC&printsec=frontcover&hl=ro&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false
Kim [Ha Poong Kim, Title: Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation
Published: Philadelphia, PA: Xlibris, 2003]
http://web.archive.org/web/20110106071526/http://home.pages.at/onkellotus/TTK/English_Kim_TTK.html#Kap51
http://home.pages.at/onkellotus/TTK/English_Kim_TTK.html
Khin-shun[vedeti/see: Hin-Shun];
Kimura [Yasuhiko Genku Kimura, Tókyó 1959]
Kitselman [A.L. Kitselman II. ,Title: Dao de jing (The way of peace) of Laozi, 600 B.C. Published: Palo Alto,
CA: The School of Simplicity, c1936]
Kiyoashi [Kiyoshi Miki, Tetsuroo Watsuji, Tao Te Ching]
Kline [A. S. Kline,Lao Tzu, Tao Te Ching(The Book of the Way and its Virtue), 2003]
Kreger [D. W. Kreger, The Secret Tao, 1999, Windham Everitt Publishing Company, First Edition
2011]
Kromal [Karl Kromal, 2002 Tao Te King(Wang Bi) ]
Kunesh [Tom Kunesh ] http://terebess.hu/english/tao/kunesh.html
Kwok [Man-Ho Kwok, Martin Palmer, Jay Ramsay, 1993]
https://terebess.hu/english/tao/ramsay.html
Kyril Ryjik (1980) [Kyril Ryjik L' idiot chinois , Payot, 1983 ]
exemplificat in : Connaissance des textes traditionnels. imposture ou naivete
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LaFargue [LaFargue, Michael, The Tao of the Tao Te Ching: A Translation and Commentary. Albany: State
University of New York Press, Suny, 1992; LaFargue, Michael, Tao and Method. A Reasoned Approach to
the Tao TeChing. Albany: State University of New York Press,1994]
Lao [Lao C’en, The Way of the Dao: An Interpretation of the Writings of Lao Tzu. La Jolla, CA:
Day Press, 1980]
Larose [English interpretation by Ray Larose, ~ 2000]
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Larre [Claude Larre, François Cheng, Dao de Jing : Le Livre de la voie et de la vertu, Lao zi, traduit par : et
commentaire spirituel de Claude Larre, préface de : François Cheng, Desclée De Brouwer, Paris, Parution :
14-03-2002; Claude Larre Lao Tseu, Tao Te King. 1984, ISBN 2226021183 (Poche); Claude Larre and
Elizabeth Richat de la Valée, Rooted in Spirit, The Heart of Chinese Medicine.Translated by. Sarah Stang.
(Barrytown: Station Hill Press, 1995) 190, 91; Claude Larre, Il libro della Via e della Virtú (Le livre de la Voie
et de la Vertu, 1977). "Di fronte e attraverso", Jaca Book, Milano, maggio 1993.
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=Claude%20Larre&f=false]
Lau [Lau, D.C., (1963), Lao Tzu: Tao Te King, Published: London, New York: Harmondsworth: Penguin
Books, 1963; Tao Te Ching, Hong Kong: The Chinese University Press, 1968, 1982 (éd. révisée; rev. of
earlier edition without Chinese text,); Allan, Sarah (Editor and Introduction), Lao Tzu : Tao Te Ching :
Translation of the Ma Wang Tui Manuscripts, translated by D. C. Lau, Alfred A. Knopf, 1994 Edition]
https://terebess.hu/english/tao/lau.html
http://web.archive.org/web/20101005062551/http://home.pages.at:80/onkellotus/TTK/English_Lau_TTK.html
Lauer [Conradin Von Lauer]
http://web.archive.org/web/20110415120853/http://home.pages.at:80/onkellotus/TTK/French_Lauer_TTK.ht
ml
http://home.pages.at:80/onkellotus/TTK/French_Lauer_TTK.html
Laurenţiu Teodorescu Tao te Ching, versiunea în limba chineză (dr. Laurenţiu Teodorescu) (PDF).
http://www.taoismonline.org/ddj_chin.pdf
Huangdi yinfu jing - Prezentare, traducerea primelor 7 versete, note şi comentarii (dr. Laurenţiu Teodorescu) (PDF).
http://www.taoismonline.org/Huangdiyinfujing.pdf
Prezentarea tratatului Huangdi Neijing (dr. Laurenţiu Teodorescu)
http://www.taoismonline.org/HuangdiNeijing.pdf
Lieh-tzu - Prezentare (dr. Laurenţiu Teodorescu) (PDF).
http://www.taoismonline.org/Liezi.pdf
Leary [Timothy Francis Leary Tao Te Ching, 1966, Poets Press]
Leebrick [John R. Leebrick Lao Tse, Tao Teh Ching ,Classic of the Way and Its Nature, 1980]
Legge [James Legge ,The Tao Teh King or, The Tao and its Characteristics by Lao-Tse; James, Legge.
"The Texts of Taoism", translation., London, 1881, 1891]
Chinese Text Project English translation: James Legge
"The Tao Teh King" or "The Tao and Its Characteristics", translated by James Legge, 1891. (Source: Project
Gutenberg) http://www.gutenberg.org/etext/216
http://ctext.org/dao-de-jing
https://www.yellowbridge.com/onlinelit/daodejing01.php
Le Guin [Le Guin, Ursula K. with the collaboration of J. P. Seaton, A Book about the Way and the Power of
the Way (Lao Tzu: Tao Te Ching translation), , A Book about the Way and the Power/Nature of the Way,
Published: Boston: Shambhala Publications, October, 1997, 1998 Le Guin, Ursula K., Shambhala, 1997]
Li David [David H. Li Dao de Jing: A New-Millennium Translation, Premier Publishing]
http://web.archive.org/web/20100417151040/http://home.pages.at/onkellotus/TTK/English_Li_TTK.html
http://home.pages.at/onkellotus/TTK/English_Li_TTK.html
Lin P.J. [Lin, Paul J., A Translation of Lao Tzu’s Tao Te Ching and Wang Pi’s Commentary. Ann Arbor
Center for Chinese Studies,The University of Michigan, Ann Arbor 1977]
http://web.archive.org/web/20110106033211/http://home.pages.at/onkellotus/TTK/English_Lin2_TTK.html
http://home.pages.at/onkellotus/TTK/English_Lin2_TTK.html
Lindauer[David Lindauer]
Liou Kia-Hwai [Liou Kia-hway, Lao-tseu: Tao Tö King. Traduit du chinois par Liou Kia-hway, preface
d'Etiemble, Editions Gallimard, Paris, 1967, 1969];
Philosophes taoïstes, tome 1 : Lao-Tseu, Tchouang-Tseu, Lie-Tseu Traduit du chinois par Benedykt
Grynpas et Liou Kia-Hway. Édition de Benedykt Grynpas et de Liou Kia-Hway. Avant-propos, préface et
bibliographie par Étiemble. Collection : « Bibliothèque de la Pléiade » (No 283), 896 pages, Paris, Gallimard
,1980; Liou Kia-hway, L’oeuvre complète de Tchouang-tseu. Paris : Gallimard, « Connaissance de l’Orient
», n° 28, (1969) 1978 ]
Liu Shi [Liu Shicong (Yang Shu'an), Title: Lao Zi; Published: Beijing, China: Chinese Literature Press,
1997].
Luca Dinu vedeti : Dinu Luca, 1993
Ludd [Ned Ludd, Tao Te Ching]
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ml
https://terebess.hu/english/tao/ludd.html#Kap51
Lupeanu M.C. [Mira si Constantin Lupeanu , 1997, Lao Zi si Confucius , , Editura "Qilinul de jad"]
Lynn [Richard John Lynn, 1999, 2004 Title: The classic of the way and virtue : a new translation of the Tao-
te ching of Laozi as interpreted by Wang Bi, Published: New York: Columbia University Press ]
https://terebess.hu/english/tao/Lynn.html
http://home.pages.at/onkellotus/TTK/English_Lynn_TTK.html
http://utoronto.academia.edu/RichardJohnLynn
Mabry [John R. Mabry, PhD]
Mair [Mair, Victor H., ed. (1990)] Tao Te Ching: The Classic Book of Integrity and the Way, New York:
Bantam Books.
https://en.wikipedia.org/wiki/Victor_H._Mair
https://books.google.co.jp/books?id=uE7thB_vwQQC&printsec=frontcover#v=onepage&q&f=false
https://terebess.hu/english/tao/mair.html
Ma Kou [Ma Kou (1984), Lao Tseu: Tao Te King – Le livre de la voie et de la vertu. Traduit par Ma Kou.
Albin Michel, Paris, 1984]
http://home.pages.at/onkellotus/TTK/French_MaKou_TTK.html
Ma Lin [Ma, Lin (2006), Deciphering Heidegger's Connection with the Daodejing, Asian Philosophy. Vol 16,
No. 3, pp. 149–171]
Mancuso Girolamo , 1995 [Lao Tzu, Il libro del Tao, traduzione e cura di Girolamo Mancuso, Tascabili
Economici Newton, 1995]
Martin [William Martin, 1999]
Maurer [Maurer, Herrymon, Lao Tzu/Tao Teh Ching: The Way of the Ways ,Tzu, Lao; Translated with
Commentary By Herrymon Maurer ,Libraire: Ron Ramswick Books, Schocken Books, New York, New York,
USA., 1985]
MacHovec [Frank J. MacHovec, 1962]
Marshall [Bart Marshall, Lao Tsu Tao Te Ching, A New English Version, 2006]
Matgioi [Matgioi (Albert de Pouvourville), Le Tao de Laotseu, traduit du chinois par MATGIOI(Albert de
Pourvourvilles), Paris, Librairie de l'Art Indépendant,1894; La via taoista (La Voie rationelle). "I libri del
Graal", Basaia, Roma, aprile 1985.]
http://www.taichi-kungfu.fr/tai-chi-kungfu-lyon/lao-tseu-tao-te-king-le-livre-de-la-voie-et-la-vertu-trad-matgioi-
pouvourville/
https://www.chineancienne.fr/traductions/le-tao-de-laotseu-le-te-de-laotseu-trad-de-pouvourville/
McDonald [John H. McDonald, Tao Te Ching, by Lao-Tzu, complete online text, a translation for the public
domain, 1996] Tao Te Ching, by Lao-Tzu complete online text
a translation for the public domain by j.h.mcdonald, 1996
http://www.wright-house.com/religions/taoism/tao-te-ching.html
Tao Te Ching by Lao Tzu Chapter 51, Every creature honors the Tao
https://www.youtube.com/watch?v=ossp3tuWNqk
McCarroll [McCarroll Tolbert, 1982]
https://terebess.hu/english/tao/mccarrol.html
Mears [Isabella Mears, Tao Te Ching, London: Theosophical Publishing House, 1916, 1922; Mears,
Isabella (1853-1936), Tao Te King, A Tentative Translation from the Chinese, 1916 translation, reset with
corrections and revisions by Dr. Mears London: Theosophical Publishing House, 1922, facsimile reprint with
introduction and notes by Isabella Mears and with an appended introduction by Paul Tice, available from
The Book Tree, 2003]
Medhurst [C. Spurgeon Medhurst, 1905] The Tao Teh King: A Short Study in Comparative Religion
Translated with commentary by C. Spurgeon Medhurst [1905]
http://www.sacred-texts.com/tao/mt/index.htm
http://www.sacred-texts.com/tao/mt/mt54.htm
Merel 1 [Peter Merel]
Merel 2 [Peter Merel]
Mirahorian [Mirahorian Dan, Florin Bratila, Tao Jian Wen, Cartea Caii si Virtutii, Intelepciunea Orientului
antic in opera lui Lao Tseu si rezonantele sale actuale, Colectia Camp Fundamental, , 1990 [ Ed. Ioana,
1992, 224 pagini], vedeti aceasta traducere completa pe: https://www.danmirahorian.ro/1Laotzu.pdf
Mitchell [Stephen Mitchell, 1988, Title: Tao Te Ching: An Illustrated Journey, Published: 1988, London:
Frances Lincoln, 1999]
Moran [Moran, Patrick Edwin. Three Smaller Wisdom Books: Lao Zi’s Dao De Jing. Lanham, NY: University
Press of America, 1993.]
Moss Roberts [Moss Roberts, Chinese (MWD, Guodian), 2001]
http://web.archive.org/web/20100417150310/http://home.pages.at/onkellotus/TTK/English_Roberts_TTK.ht
ml
Muller [Charles Muller,The Tao Te Ching by Lao Tzu; Translated during the summer of 1991, Revised, July
1997; Yi-Ping Ong, "The World of Lao Tzu and the Tao Te Ching," Tao Te Ching, translation by Charles
Muller, with Introduction and notes by Yi-Ping Ong, pp. xiii-xxxi, Barnes and Noble Books, 2005]
Nakamura [Nakamura, Julia V., The Japanese tea ceremony; an interpretation for Occidentals, by Julia V
Nakamura; [with combined teachings from Daodejing and Zen Buddhism], Peter Pauper Press, 1965]
Ni Hua-Ching [Ni Hua-Ching, Title: Complete works of Lao Tzu: Tao teh ching & Hua hu ching, Published:
Malibu, CA: Shrine of the Eternal Breath of Tao, 1979]
http://home.pages.at:80/onkellotus/TTK/English_Ni_TTK.html
http://web.archive.org/web/20110415122947/http://home.pages.at:80/onkellotus/TTK/English_Ni_TTK.html
Noëlas Jean-François, 1720 [ François Noël (1651-1729) - brought to France by Antoine Gaubil (1689-
1759) First complete translation of the Daode jing - into Latin]
Nyssen [Olivier Nyssen Lao Tsé Tao-te-king]
Octavian Sărbătoare - Tao Te Ching Romanian interpolation by Octavian Sarbatoare, 2000 /interpolare in
lb. română de Octavian Sărbătoare ;
http://web.archive.org/web/20101019071818/http://home.pages.at:80/onkellotus/TTK/Romanian_Sarbatoare_TTK.html
http://web.archive.org/web/20110415121242/http://home.pages.at:80/onkellotus/TTK/English_Sarbatoare_TTK.html#Kap56
http://www.taoismonline.org/tao_te_ching_1_25.html
http://www.taoismonline.org/tao_te_ching_26_51.html
http://www.taoismonline.org/ta_te_ching_52_81.html
varianta reluata pe multe situri in lb. romana care considera ca Lao Tzu se ocupa de dezvoltare personala
https://karyn.ro/2013/06/23/cartea-despre-cale-si-virtute-lao-tse/
https://totulpentrunoi.com/2012/09/tao-te-ching-cartea-despre-cale-si-virtute/
https://alldocs.net/the-philosophy-of-money.html?utm_source=calea-tao
Org [Org, Lee Sun Ching. Lao Tzu: Tao Te Ching Translation Based on His Taoism. Writers Cub Press,
1999. ]
Lee Sun Chen Org
http://home.pages.at/onkellotus/TTK/English_Org_TTK.html
http://web.archive.org/web/20110106073148/http://home.pages.at/onkellotus/TTK/English_Org_TTK.html
Ould [Ould, Herman. The Way of Acceptance. London: A. Dakers, 1946.]
http://www.mobilewords.ca/tao/ould.htm
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http://web.archive.org/web/20110415123155/http://home.pages.at:80/onkellotus/TTK/English_Ould_TTK
Parinetto [Luciano Parinetto Lao Tse. La Via in cammino (Taotêching). "Civiltà antiche", La Vita Felice,
Milano, febbraio 1955. http://www.liberliber.it/biblioteca/l/lao_tzu/tao_te_ching/html/index.htm]
http://home.pages.at/onkellotus/TTK/Italian_Unknown_TTK.html
http://www.liberliber.it/biblioteca/l/lao_tzu/tao_te_ching/html/indice.htm
Parker, E.H. 1903 [The Tao The King: A Translation of the Chinese Classic. London: Luzac;
Parker, E.H. "The Tao Te Ching or Providential Grace Classic." Dublin Review, I:02, 364-76; I:04,
162-77.; Parker, E.H. Studies in Chinese Religion, pp. 96-131. New York, Dutton, 1903, 1905.
Pauthier [Pauthier, Jean Pierre Guillaume. Le Taò-té-King, ou le Livre révéré de la Raison suprême et de la
Vertu par Lao Tseu,Ed. Didot, Paris,1938 Traduit en français et publié pour la première fois en Europe avec
une version latine et le texte chinois en regard, accompagné du commentaire complet de Sie-Hoéï, d'origine
occidentale, et de notes tirées de divers autres commentateurs chinois (Paris: Didot 1838); Pauthier G.,
Lao-tseu, Tao-te-King ( Livre de la Raison Supreme et de la Vertu) traducere si comentariu Pauthier G., in"
Chefs-d'oeuvre litteraires de l'Inde, de la Perse, de l’Egypte et de la Chine" tome deuxieme :" Chi-King"
p.399, Ed.Maisonnewe et C-ie, Paris, 1872].
Poynton [Poynton, Orde. The Great Sinderesis, being a translation of the Tao Te Ching. Adelaide,
Australia: Hassell Press, 1949.]
https://www.google.ro/url?sa=t&rct=j&q=&esrc=s&source=web&cd=5&cad=rja&uact=8&ved=0ahUKEwjenc
PI_ZzZAhVFDywKHfDeCAQQFghIMAQ&url=http%3A%2F%2Famazingbooks.epizy.com%2F4%2F2074052
%2F1815452618%2F796-The-great-Sinderesis--being-a-translation-of-Tao-
t.pdf&usg=AOvVaw28kTXkVJ2yXqkFD0yAP-on
Qixuan [Qixuan, Liu; Laozi: The Way. A New Translation, The Mid-America Press, Inc., 2002, 38 p.]
http://home.pages.at/onkellotus/TTK/English_Qixuan_TTK.html
http://web.archive.org/web/20110106070426/http://home.pages.at/onkellotus/TTK/English_Qixuan_TTK.htm
l
RAM [Lao Tse/Lao Tze ,1932, "Tao Te King"- Cararea si virtutea, 82 paragrafe(I - LXXXII), Elie Dulcu,
Aninoasa-Gorj, Editura Ram,1932; aceasta editie , cu 82 (in loc de 81) capitole, este prezentata in paralel cu
varianta , care e plagiata de CCSA sub titlul: Cartea Cararii Supremului Adevar sau Tao Te King de Lao-
Tze , publicata de Gregorian Bivolaru, ce reprezinta o copiere "imbunatatita si corectata" a editiei RAM
publicate in 1932, de Editura Ram, Aninoasa-Gorj;
http://neidanromania.proboards.com/thread/224/dao-jing-cartea-caii-virtutii
Red Pine (Bill Porter), 1996 [Pine, Red (Bill Porter) Lao-tzu’s Taoteching. San Francisco: Mercury House,
1996.]
Rémusat [Abel-Rémusat, M. "Memoire sur la vie et les opinions de Laou-Tseu",première traduction partielle
du Tao-Te-King, Paris, 1823. Mémoires de l’Academie Royale des inscriptions et belles lettres, vol. VII].
Rick [Rick Harbaugh, Chinese Characters: A Genealogy and Dictionary, 550 pages , Editeur :
Zhongwen.Com ,1998, ISBN-10: 0966075005 http://zhongwen.com/dao.htm]
Rivenrock [The Tao of Rivenrock , a personal interpretation ]
https://terebess.hu/english/tao/rivenrock.html
Roberts [Moss Roberts, Chinese (MWD, Guodian), 2001]
RobertsH [Roberts, Holly, Tao Te Ching: the Art and the Journey (Illustrated), Anjeli Press, 2005]
Robinet [ Robinet, Isabelle, Laozi et le Tao, Paris, Bayard, 1996; Robinet, Isabelle, Les commentaires du
Tao tö king jusqu'au Vile siècle, Paris : Collège de France : Institut des hautes études chinoises , 1977]
Isabelle Robinet, Lao zi et le Tao, Paris, Bayard, 1996, 244 p.
Rodrigo [Rodrigo, R. Tao Te Ching. NY: Avery Publishing]
Rosenthal [Rosenthal, Stanley (Shi-tien Roshi), The Tao. Cardiff: The author, 1977; IX 1984,The Tao Te
Ching. An Introduction by Stan Rosenthal. ["British School of Zen Taoism"] IX 1984 , © ReligiousWorlds ~
Revised (August) 2006]
Rubin [Rubin, Vera C., "Dark Matter in the Universe," [highly readable scientific paper with "DENNIS"
cartoon illustrated above, by the astronomer Dr. Vera Cooper Rubin, whose early theories (1974) on dark
matter were revolutionary — with exquisite, unintended parallels to Tao Te Ching cosmology]. Proceedings
of the American Philosophical Society, Vol 132 (1988), No 4, pp. 434-443.
Sakurazawa Yukikazu (George Ohsawa)]
Schmidt [Schmidt, Karl Otto. Tao-Teh-Ching: Lao Tzu’s Book of Life. (tr. fr. German by Leone Muller).
Lakemont, GA: CSA Press, 1975]
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ml
Seddon [Keith H. Seddon, Lao Tzu Tao Te Ching. A New Version, with Introduction, Notes, Glossary and
Index]
Şerban Toader - Cartea Despre Tao si Virtuţile Sale, Traducere din limba chineză veche,
introducere, comentariu şi note; Editura Ştiinţifică (colecţia „Bibliotheca Orientalis), 1999 ,
https://www.daoism.ro/wp-content/uploads/2012/01/LAO-ZI-DAO-DAO-DE-JING-DAOISM-RO.pdf
Sheets & Tovey [Alan Sheets & Barbara Tovey, "The Way of the Action of the Soul", Tao Te King Chinese -
English by Alan Sheets & Barbara Tovey, 2002]
Sorrell [Sorrell, Roderic & Amy Max Sorrell, Tao Te Ching made easy. Observations on the Tao. The Art of
Peace. Translation and Commentary by Roderic Sorrell+ Amy Max Sorrell. New Mexico: Truth or
Consequences, 2003]
Stanislas Julien : Julien, Stanislas, ed. (1842), Lao Tseu ,Tao Te King, Le Livre de la Voie et de la Vertu,
de, Paris: Imperimerie Royale. (in French)
https://books.google.co.jp/books?id=Ll5TAAAAcAAJ&printsec=frontcover#v=onepage&q&f=false
https://www.chineancienne.fr/traductions/lao-tseu-tao-te-king-trad-julien/
Star Jonathan [Star, Jonathan, Tao Te Ching: The Definitive Edition. New York: Putnam, Jeremy
P.Tarcher, Penguin, 2001]
taisa.si/wp/wp-content/uploads/2013/12/Tao-Te-Ching-by-Jonathan-Star.pdf
Stenudd Stefan , 2011 [Tao Te Ching: The Taoism of Lao Tzu Explained
The 81 Chapters of Tao Te Ching by Lao Tzu
translated and explained by Stefan Stenudd.
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2004]
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Zi-chang [Tang, Zi-chang, Wisdom of Dao, Published: San Rafael, CA.: T. C. Press, 1969 ]
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situri:
Other translations of the Tao te Ching online
http://mysticwicks.com/archive/index.php/t-195145.html
Tao Te King Versions (http://home.pages.at/onkellotus/
http: //www.tao-te-king.org
http: //home.pages.at/onkellotus/TTK/Chinese_Uni-WB_TTK.html
Dictionar buddhist
http: //www.orientaloutpost.com/dictionary.php
Outil : Convertir un texte chinois en pinyin
http: //www.ramou.net/iphp/romaniser.php
Dictionnaire chinois EFEO Pinyin Wade-Giles
http: //www.chine-informations.com/chinois/dictionnaire/index.php
Peter A. Merel. Tao De Ching - Lao Tze
http: //www.chinapage.com/gnl.html
http: //www.nlc.gov.cn/zxfw/jiangzuozhanlan/zhanlan/daodejing/html/01.htm
http: //home.pages.at/onkellotus/TTK/_IndexTTK.html
Tao Te Ching By Lao Tzu, Laozi, Stephen Addiss, Stanley Lombardo
http://books.google.com/books?id=hXoEv5WpqukC&printsec=frontcover&dq=Tao+Te+Ching+By+
Lao+Tzu,+Laozi,+Stephen+Addiss,+Stanley+Lombardo
Translated Chinese Texts
http: //www.a01creative.com/work_details.php?writing=dao-de-jing-way-of-virtue-
classic&category=chinese-texts
"The Tao Teh King" or "The Tao and Its Characteristics", translated by James Legge, 1891.
(Source: Project Gutenberg)
"The Canon of Reason and Virtue", translated by D. T. Suzuki and Paul Carus, 1913. (Source:
Internet Sacred Text Archive)
"Laotzu's Tao and Wu Wei" translated by Dwight Goddard and Henri Borel, 1919. (Source: Internet
Sacred Text Archive)
http: //www.yellowbridge.com/onlinelit/daodejing.php
http: //www.duhtao.com/translations.html
http: //www.tao-te-king.org
http: //translate.google.com/
http: //ctext.org/dictionary.pl?if=en&id=98330
http: //de.thefreedictionary.com/aussch%c3%bctten
http: //www.wordhippo.com/what-is/the-meaning-of/german-word-ebenfalls.html
http: //www.babylon.com/affiliates/landing/index.php?id=12315
http: //www.zdic.net/zd/zi/ZdicE8ZdicB0ZdicB7.htm
http: //www.mdbg.net/chindict/chindict.php?wdrst=0&popup=1&wdqchid=%E8%BE%9F%E8%B0%B7
http: //cailab.net/cgi-bin/wordlook.pl?searchtype=chinese&word=traditional
http: //dict.youdao.com/w/%E7%9C%9F%E4%BA%BA/
http: //www.ramou.net/ texte chineze adnotate
Outil : Convertir un texte chinois en pinyin
http: //www.ramou.net/iphp/romaniser.php
texte adnotate http: //www.ramou.net/zhCadreActualite.htm
dictionare http: //www.ramou.net/di/diTable.htm
Zhuang Zi | Ch 01
《庄子·内篇·逍遥游第一》- Chapitre 1 - Libre Errance
http: //cjk.elikozoe.net/index.php?id=zhuangzi-01
http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etc
http: //inedia.info/zhongwen/
http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm
Zhuang Zi | Ch 01
《庄子·内篇·逍遥游第一》- Chapitre 1 - Libre Errance
http: //cjk.elikozoe.net/index.php?id=zhuangzi-01
http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etc
http: //inedia.info/zhongwen/
http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm
http://sensdutao.over-blog.com/categorie-12218716.html
http://sensdutao.over-blog.com/35-index.html
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Conexiunea dintre prezenţa imparţială (conştienţă) şi golirea de

fluctuaţii psiho-emoţionale - Temelia reintoarcerii Acasă (realitatea

Oglinda mentală colorată de fluctuaţiile psiho-afective deformează realitatea

Abstract/ Rezumat: Conexiunea dintre imparţialitate şi golirea de fluctuaţii psiho-

1. Titlu/Title /Titre /Titel/ Título /Titolo :

Titluri date de alţi traducători şi comentatori :

Utilizarea Golirii /The use of Emptiness (Chalmers John, 1868)

What Are You Protecting? (Nina Correa, 2005)

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

3. Traducerea capitolului 5 din Lao Tzu / Translation /Traduction/ Übersetzung /

3.1. Traducerea analitică (convergentă) /Analytical (convergent) translation/ Traduction

5.01- 5.04 Câini de paie/ Straw Dogs / Strohhunde

Heaven and Earth [= "All world"] are not "humane" [kind]:

5.02. 以萬[万]物, 為[为] 芻[刍] 狗。yǐ wàn wù , wéi chú gǒu.

(Also) wise men [rulers] are not "humane" [and kind]:

5.04. 以百姓為[为]芻[刍]狗。yǐ bái xìng wéi chú gǒu.

for other people ["the hundred families", ~ clans} [= all people],

C 05-08 Foalele / Bellow / Blasebalg

5.05. 天地之間[间], tiān dì zhī jiān,

Heaven/'s and Earth/'s [their] interspace,

5.06. 其猶[犹]橐籥乎 ?! qí yóu tuó yuè hū ?!

it's like bellows [bagpipes = drum and flute} indeed?

5.07. 虛[虚] 而不屈， xū ér bù qū,

Empty, [and]_yet not collapsing [= exhausted],

5.08. 動[动]而愈出。dòng ér yù chū.

in motion, [and]_yet all_the_more generating [= productive].

5.09. 多言數[数] 窮[穷]， duō yán shù qióng,

Many words lead frequently to exhaustion,

5.10. 不如守中。bù rú shǒu zhōng.

Note Notes Noten 7

3.2. Traducerea analogică (divergentă) / Analogic (divergent) Translation/La

Note Notes Noten 7

3.3. Traducerea simplificată

1. In taoism expresia 不仁 bù rén nu inseamnă "fără omerie", ci imparţialitate (neutralitate, lipsă de

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

5.1. Comparare fraza cu fraza a diferitelor traduceri existente

5.01. 天地 不仁, tiān dì bù rén,

5.04. 以百姓為[为]芻[刍]狗。yǐ bái xìng wéi chú gǒu.

Ram , 1932 : Inteleptul nu prefera pe nimeni, el priveste poporul ca pe un tot.

C 05-08 Foalele /The Bellows / Blasebalg

5.06. 其猶[犹]橐籥乎 ?! qí yóu tuó yuè hū ?!

5.07. 虛[虚]]而不屈， xū ér bù qū,

5.08. 動[动]而愈出。dòng ér yù chū.

5.09. 多言數[数] 窮[穷]， duō yán shù qióng,

5.10. 不如守中。bù rú shǒu zhōng.

Jean-François Noëlas, 1720 -

5. Comentariu / Commentary / Commentaire /Kommentar /Comentario

Stanislas Julien (1842): Notes du chapitre 5

Léon Wieger S.J (1856-1933) Les pères du système taoïste

English text by Derek Bryce, 1999-

Résumé des commentaires.

Notes : Richard Wilhelm, 1911 & Étienne Perrot , 1974

Nyssen Olivier chapitre 5

LA VOIE ET SA VERTU (DAO DE JING) de LAO ZI

L’importance du Vide (Wu)

Le Wu Wei (la non-intervention, le non-faire, l’absence d’action)

18 chapitres du Dao De Jing traitant des propriétés de l’eau : 6, 8, 34, 36 et 78

Le Guin Ursula K., 2011

Liou Kia-hwai: (1967): Tao-tö king Lao-tseu

TAO TÖ KING LE LIVRE DE LA VOIE ET DE LA VERTU

Julius Evola. Tao Tê Ching

Nina Correa, 2005 Titlu : What Are You Protecting ?

Dao De Jing Chapter 5

5.01. 天地不仁, tiān dì bù rén,