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Tao - Izvorul realităţii e omniprezent (holografic, delocalizat)
Tao - The Source of Reality is Omnipresent ( holographic,

delocalized)
Tao - La source de la Réalité est omniprésente (holographique, délocalisée)
Vârtejul existenţial [ Caracteristicile realităţii sursă (Tao)] /

The Existential Vortex [ The Characteristics of the Source Reality (Tao)]/
Le vortex existentiel [ Les Caractéristiques de la Réalité Source (Tao)]
Traducerea capitolului 4 (第四章) din Tao Te Ching / Dao De Jing/
Tao Te King (道德經) al lui Lao Tzu / Lao Zi /Lao Tseu (老子)
de Mirahorian
Introducere/ Introduction
1. Titlu /Title /Titre /Titel/ Título /Titolo : Tao- Izvorul omniprezent al realitatii/
Tao - The Source of Reality / Tao - La Source de la Réalité
2. Variante antice /Ancient Versions/ Les versions antiques /Antiguo versiones
/Alte Versionen/ Le antiche versioni
3. Traducerea capitolului 4 din Lao Tzu / Translation /Traduction/ Übersetzung
/ Traducción /Traduzione
3.1. Traducerea analitică (convergentă) /Analytical (convergent) translation;
the left-hemisphere of the brain is verbal, linear and processes information
in an analytical and sequential way / Traduction analytique (convergente) /
Analytische (konvergenten) Übersetzung / Traducción analítica
(convergente) /Traduzione analitici (convergente)
3.2.Traducerea analogică (divergentă) / Analogic (divergent) Translation;
the right-hemisphere of the brain is analogic, non-linear, creative,
simultaneous and intuitive / La traduction analogique (divergente)/
Analogisch (divergent) Übersetzung / Traducción analógica (divergente)
/Traduzione analogico (divergente)
3.3.Traducerea simplificată analogică ( divergentă) / Simplified Analogic
(divergent) Translation / La Traduction simplifiée analogique (divergente)
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
Anexa 1 : Chapitre 4 Dao De Jing: le Principe
6. Conexiuni / Connections / Connexions/ Verbindungen/
Conexiones/Connessioni
7. Dictionar / Dictionary/ Dictionnaire/ Wörterbuch /Diccionario/Dizionario
8. Bibliografie / Bibliography Bibliography/ Bibliographie/ Bibliografía/
Anexa 1 Chapitre 4 Daode Jing: le Principe
Introducere / Introduction
Fără o fereastră deschisă către ceea ce este 'Acum şi Aici', degeaba ne informăm
din cărţi şi din vorbele semenilor noştri, la fel cum este inutil să ne plimbăm şi să
călătorim in afara noastră pe intreaga planetă... Această invitaţie către o fereastră
deschisă către ceea ce este 'Acum şi Aici', este una adresată semenilor mei , una de
trezire spirituală prin eliberare din minte. Dacă in interiorul nostru rămânem fiinţe
umane prizoniere in minte, identificate cu mintea ori "moarte in viaţă", nu vedem
nimic, chiar şi atunci când suntem in faţa unei ferestre deschise către ceea ce este
'Acum şi Aici', ci doar aceleaşi dogme, iluzii şi minciuni, care decorează şi mobilează
mintea in care nu trăim, ci stăm ca fiinţe captive, care aşteaptă să fie ucise.
Realitatea sursă, din care izvoreşte tot ceea ce percepem, pe care Iisus o numea
Impărăţia lui Dumnezeu, nu este aici sau acolo, undeva in cer, ci este omniprezentă,
in fiecare loc, sub fiecare piatră şi in fiecare dintre noi, fiinţele umane. Iisus a spus şi
spune incă, doar celor ce au ochi să vadă şi urechi să audă : "Impărăţia lui
Dumnezeu nu vine in aşa fel ca să izbească privirile. Nu se poate zice: Uite-o
aici! sau: "Uite-o acolo!" Căci iată că Impărăţia lui Dumnezeu este inlăuntrul
vostru" (Luca 17.20-21; Rom.144.17; Vers.23)]. / Jesus replied: "The kingdom of
God does not come with your careful observation, nor will people say, 'Here it
is,' or 'There it is,' because the kingdom of God is within you".(Luke 17:20-25).
Dar cei ce au ajuns să fie prizonieri in minte sunt orbi şi surzi, deşi au ochi să vadă
şi urechi să audă, ceea ce afirma şi afirmă incă Iisus , Lao Tzu şi oricare altă fiinţă
eliberată din minte, din timp şi spaţiu...Ceea ce afim 'Acum şi Aici' este ceva nou
doar pentru cei care au devenit prizonieri ai programării minţii şi a dogmelor plantate
in mintea lor din copilărie, de către alţi sclavi (părinţi, dascăli, profesori) care şi-au
ridicat dogmele (religiile, filosofiile şi ştiinţele) la rang de adevăruri, fără să inţeleagă
că falsa realitate construită de minte cu ajutorul programării, constituie chiar
inchisoarea pentru a rămâne prizonieri ai ignoranţei, orbirii, sclaviei, robirii şi
neputinţei. Fiecare autor şi fiecare creaţie a sa (carte, film) ne invită intr-o călătorie
sau chiar ne introduce intr-un univers, propriu ori universal, dar reamintiţi-vă că o
călătorie in afară nu are nicio valoare, dacă nu prilejuieşte cititorului
reintoarcerea in propria sa fiinţă. Călătoria in mesajul unui autor sau explorarea
unui capitol scris de Lao Tzu îi are drept ghizi pe cei câteva sute de traducători de
pe planeta noastră (dintre care doar 8 sunt din Romania), pe care puteţi să-i
intâlniţi şi să-i citiţi in rândurile de mai jos. E dovadă de lipsă de atenţie, de
ignoranţă, de incultură şi o lipsă de educaţie să dăm dreptate celor care din invidie
acuză de egoism un autor, atunci când acesta ne permite să aflăm şi ale opinii,
oferindu-ne posibilitatea de a cunoaşte mesajul din sute de alte texte şi cărţi.
Ceea ce primează nu este să construim un sistem de gândire, ci un model care să

ne ajute să inţelegem modalitatea de reconectare la realitatea sursă omniprezentă
(Tao), descrisă in capitolul 7.
Acest capitol se referă la Tao ca la o gaură neagră inversată ( Le Tao est comme
une sorte de trou noir inversé ), care in loc să absoarbă, crează tot ce există.
In realitate este vorba despre acelaşi vortex, care are atât un pol masculin, de ieşire
(Yang), cât şi un pol feminin (Yin), de intrare - vedeţi capitolul 6 despre: "Poarta de
intrare in vortex ori Poarta feminină a vortexului (玄牝 xuán pìn) .
Conexiunea cu mişcarea de ieşire şi de intrare e evocată in capitolul 50 prin fraza:
50.1. "A te naşte înseamnă a ieşi din Tao; a muri înseamnă a intra /a te reîntoarce
în Tao " [ vedeţi : paragraful conexiuni ] Această conexiune se află in legatură cu
procesul de reconectare la realitatea sursă, care se petrece in mod ciclic, in fiecare
zi , cu ocazia somnului (mica moarte): "A te trezi înseamnă a ieşi din Tao; a dormi
înseamnă a intra /a te reîntoarce în Tao". Dacă ţinem cont că mişcarea lui Tao,
descrisă in capitolul 40 este ciclul, mişcarea inversă ori feedback-ul, atunci ajungem
la următoarea imagine, care descrie vortexul existenţial:
1. Titlu/Title /Titre /Titel/ Título /Titolo: Tao - Izvorul omniprezent al realităţii/
Tao - The Source of Reality / Tao- La source de la Réalité
Unii traducători folosesc pentru Capitolul 4 (第四章 dì sì zhāng) titlul 無源 wú yuán,
care este tradus drept : fără izvor, rădăcină ori origine ( care indică faptul că Tao
este necreat, ne-născut).
In opinia maeştrilor taoişti expresia (無源 wú yuán: fără izvor) se referă la "Izvorul
lui Wu" (nonexistenţei) / Source of Wu (Non-Existence), care indică: "Izvorul
realităţii sursă" ( care inseamnă Tao ca Nonexistenţă: adică realitatea
nemanifestată, sincronică, atemporală, omniprezentă, care nu apune niciodată). Iar
cum nonexistenţa (realitatea nemanifestată) este sursa existenţei manifestate (
realitaţii umbră sau proiectată) inseamnă că ajungem la titlul folosit pentru acest
capitol : Tao- Izvorul omniprezent al realităţii.
Titlul chinezesc / Titlul lui Legge / Titlul lui Susuki / Titlul lui Goddard/
無源 wú yuán / Fără fântână, izvor, sursă ori obârşie ( localizată )/ Tao fără izvor/ Fără origine
Chinese Title/ Legge's Title / Susuki's Title/ Goddard's Title/
無源 wú yuán /The Fountainless/ Sourceless Tao/ Without Origin
Titluri date de alţi traducători şi comentatori :

Izvorul non-existenţei /Source Non-Existent/ Wu Yuan (Wu Yuan; Wei Henry, 1982)
Insondabilul Tao / The Unfathomable Tao (Stan Rosenthal)
Caracteristicile lui Tao / The Character of the Tao ( Shi Fu Hwang )
The Character and the Benefits of the Dao ( Lok Sang Ho)
Proprietăţile lui Tao / Properties of Tao (Peter Merel )
Incomprehensibilitatea/ Incompréhensibilité / Inscrutability / Unergründlichkeit (Hilmar Klaus)
Natura lui Tao / La nature du Tao / The Nature of the Tao (Wing R. L )
The Fountainless (Legge James, 1891; Chalmers John, 1868 )
Using Guidance ( Hansen Chad )
Quel che non ha origine (Parinetto Luciano )
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):
WB: 道沖而用之或不盈。淵兮似萬物之宗。挫其銳解其紛，
和其光，同其塵，湛兮似或存。吾不知誰之子，象帝之先。
2.2. Text in versiunea lui Ho-shang Kung Heshang Gong (河上公)(202-157 i.e.n.):
HG: 道沖而用之或不盈，淵乎似萬物之宗。挫其銳，解其紛，
和其光，同其塵。湛兮似若存。吾不知誰之子，象帝之先。
2.3. Textul in lb. chineza in versiunea Fu Yi (傅奕) (555 - 639 e.n.)
FY: 道盅而用之，又不滿。淵兮似萬物之宗。挫其鋭，解其紛，
和其光，同其塵，湛兮似或存。吾不知誰之子，象帝之先。
2.4. Textul in versiunea Ma Wang Tui (馬王堆 Mǎwángduī ) din anul 168 i.e.n..
MW A: □□□□□□□盈也∠瀟呵始萬物之宗∠銼其∠解其紛∠和其光同
□□□□□或存∠吾不知□子也∠象帝之先∠
MW B: 道沖而用之有弗盈也淵呵佁萬物之宗銼亓兌解亓芬和亓光同
亓塵湛呵佁或存吾不知亓誰之子也象帝之先
2.5. Textul in versiunea Kuo Tian (郭店 Guodian) datat inainte de 300 i.e.n.
Capitolul 4 nu există in versiunea pe fâşii de bambus descoperită la Guodian / Chapter 4 is not
present in the bamboo slips version discovered at Guodian/ Le chapitre 4 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
Format audio : Videoclipul 老子 1-10章

Puteti asculta pronuntarea in lb. chineza (Capitolul 4 de la minutul: 2:06 la 2 :30)
http://www.youtube.com/watch?feature=player_embedded&v=CuiVD_f3JZI
3. Traducere/ Translation /Traduction/ 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
Wade-Giles Romanization Pinyin Romanization
tao ch'ung erh yung chih huo pu ying. /dao chang er yong zhi huo bu ying.
yüan hsi ssu wan wu chih tsung. /yuan xi si wan wu zhi zong.
ts'o ch'i jui. / cuo qi rui.
chieh ch'i fên. / jie qi fen.
ho ch'i kuang t'ung ch'i ch'ên. /he qi guang tong qi chen.
chan hsi ssu huo ts'un. /zhan xi si huo cun.
wu pu chih shui chih tzu. /wu bu zhi shui zhi zi.
hsiang ti chih hsien. /xiang di zhi xian.
a 01-04 Tao: Plinătatea golului şi cauza primordială /Tao: Empty Fullness and Prime Cause/Tao:
Leere Fülle und Urgrund (Hilmar Klaus)
4.01. 道沖[冲], 而用之, 或不盈。dào chōng, ér yòng zhī, huò bù yíng 。

Tao se revarsă, dar in utilizare sa, pare a nu fi umplut [Tao dă pe afară, generează, dar rămâne
"gol" ca un vas fără fund, care niciodată nu poate fi umplut (conductă; vortex)].
[This] Tao pouring out yet in use it seems it cann't be filled [overflowing of a bottomless vessel that
remains forever] empty (pipe; vortex)]
Das Tao: wie sich ergießend [überfließend, Überreste "leer"] und doch in seiner Verwendung wohl
[wie] nicht (niemals) zu füllen.
4.02. 淵[渊] 兮, yuān xí

Abisal (adânc golul central dintr-un vortex), Ah,
abysmal (deep; profound), Oh,
abgründig (Tiefgründig; tief), Ah,
4.03. 似萬[万]物之宗。 sì wàn wù zhī zōng 。

ca şi al tuturor lucrurilor ("ale celor 10.000 de entităţi/fiinţe/lucruri")) strămoş
like all things' ancestor:
wie der abertausend Wesen Urahn:
b 04-07 Armonizarea / Harmonization/ Harmonisierung (Hilmar Klaus)

propoziţiile 4.4-4.7 se află şi in capitolul 56 [ aşa că sunt omise de unii traducători ]
4.04. 挫其銳[锐], cuò qí ruì,

[Tao ] atenuează ale lor ("ale celor 10.000 de entităţi/ fiinţe/lucruri") ascuţimi [excese;
perspicacităţi ]
It smoothens (blunts, numbs, dulls) their ("10.000 entities/beings/things") sharpness (sagacity),
Es mildert (bricht; glättet); stumpfe_ab deine, ihre ("10.000 Wesen/") Schärfe (-n Scharfsinn),
4.05. 解其紛, jiě qí fēn,

deznoadă nodurile lor ("ale celor 10.000 de entităţi/ fiinţe/lucruri")
untangles (unties; simplify, dissolves) their ("10.000 entities/beings/things") knots (confusions,
entanglements, distractions),
löst_[auf] (entwirrt) ihre (= "10.000 Wesen/") Knoten (Verwirrung, Verwicklung, Ablenkkungen),
4.06. 和其光, hé qí guāng ，

armonizeaza/inmoaie a lor stralucire
softens their glare (moderate or harmonize your brightness),
mildert/ harmonisiert ihren Glanz,
softens (moderate, harmonizes, mixes_ with) their (= "10,000 entities/"*) glare, splendor
(brightness, luster, brilliance),
mildert (mäßigt, dämpft, vermischt) ihre (= "10.000 Wesen/"*) Glanz (Licht; Ruhm, Leuchtkraft),
4.07. 同其塵。tóng qí chén 。

se unifica/identifica cu al lor praf
it unites itself with (becomes one with) their ( "10,000 entities") dust.
vereint sich mit (wird eins mit) ihre ("10.000 Wesen") Staub.
c 08-11 Maestrul celor dintâi maeştri celesti

4.08. 湛兮 zhàn xí
Ascuns (invizibil, ecranat) ah
Hidden, oh,
Verborgen, oh,
4.09. 似或存。sì/shì huò cún 。

[dar] pare sa existe (omni)prezent ca o posibilitate
[yet ] it seems to exist as a mere possibility!
[otherwise/ always (omni)present it seems as_[pure]_possibility (as_if) to exist!
doch andererseits gegenwärtig] scheint es als bloße Möglichkeit zu existieren!
4.10. 吾不知誰之子，wú bù zhī shéi/shuí zhī zǐ/zi,

Eu nu stiu al cui copil este
I don't know, whose child it is –
Ich weiß nicht, wessen Kind es ist:
4.11. 象帝之先。xiàng dì zhī xiān 。

El pare să fie anterior Suveranului Cerului[ instelat; imaginii primordiale]
seemingly even Heaven's precursor.
offenbar gar des Himmels Vorbote.
seemingly (like) [= evidently] [even] Heaven/'s [its] prelude (herald, precursor).
anscheinend (wie) [= augenscheinlich] [sogar] des Himmel/s [dessen] Vorspiel (Vorbote,
Wegbereiter).
Note / Notes / Noten ( după traducerea divergentă simplificată)
3.2.Traducerea analogică ( divergentă) - oamenii nu au doar procesare

analitică a informaţiilor, in emisfera cerebrală stângă, ci şi o procesare
analogică, magică, in emisfera cerebrală dreaptă / Analogic (divergent)
Translation- the right brain/right-hemisphere is analogic, non-linear, creative,
simultaneous and intuitive / La traduction analogique (divergente) /
Analogisch (divergent) Übersetzung /Traducción analógica (divergente)
/Traduzione analogico (divergente)/
4.1. 道沖, 而用之, 或不盈。dào chōng, ér yòng zhī, huò bù yíng 。

Tao (este) vid, dar in utilizare, nu e niciodată umplut ( epuizat ) [ ca golul unui recipient fără
fund (conductă; vârtej)].
Tao (is) void but in use, it is never filled ( exhausted ) [ like the emptiness of a bottomless
vessel (pipe; vortex)],
Le Tao est vide, mais dans l'usage, il n'est jamais rempli (épuisé) [ comme la vacuité d'un
récipient sans fond ( conduite; vortex)]
4.2-3. 淵兮, 似萬物之宗。 yuān xī, shì wàn wù zhī zōng 。

Ah, Abis fără fund ( insondabil ca şi spaţiul gol central dintr-un vortex), el [Tao ] pare (să fie )
strămoşul (izvorul) tuturor lucrurilor din univers (萬物 wàn wù ).
Oh, A bottomless abyss (unfathomable as the central empty space of a vortex ) , it [Tao ] seems
(to be) the ancestor (the source) of all things (萬物 wàn wù ).
Ah, Un abîme sans fond (insondable comme l'espace central vide d'un tourbillon), il [Tao ]
semble (être) l'ancêtre (la source) de toutes choses (萬物 wàn wù ).

El [Tao ] atenuează ascuţimile lor [ duritatea, voinţa, pasiunile, extremele, excesele, violenţa;
spiritul combativ, ceea ce ne separa de firesc, calm, impăcare şi simplitate]
It [Tao ] blunts (smoothes) their sharpness [ roughness, edges, passions, extremes, excesses]
Il [Tao ] émousse ce qui tranche [ ce qui est aigu; la dureté, les passions, les extrêmes, les
excès; l’esprit combatif; Il est paisible].
El [Tao ] deznoadă nodurile lor [clarifică tot ceea ce este confuz; tensiunile, conflictele,
legăturile sau ataşările existenţei; elimină tulburarea, confuzia şi orbirea]
It [Tao ] untangles their knots [ releases their confusion; unties your tangles]
Il [Tao ] dénoue leurs nœuds [ clarifie ce qui est confus; il élimine tensions, conflits, liens,
attachements d'existence et la cécité; dénoue le fil des existences),
4.6. 和其光, hé qí guāng，

El [Tao ] armonizează [ temperează; atenuează] a lor strălucire [ lumina lor fenomenală (
gloria, onorurile, calităţile; virtuţile, egoul) pe care o relativizează şi diminuează]
It [Tao ] harmonizes [ softens; lessens; reduces] their radiance [ alleviates their brightness,
brilliance, glare or lustre]
Il [Tao ] harmonise [tempère; tamise; atténue] leur brilliance [ relativise ou harmonise (和) la
gloire ou les honneurs ; fait discerner ou jaillir la lumière ]

El [Tao ] se unifică cu praful lor [ cu firele lor de praf pe care le ţine impreună; se identifică cu
cei mai mici atomi; lasă praful gândurilor să se aşeze; elimină tulburarea; acceptă defectele ].
It [Tao ] unites itself with their dust [ calms the turmoil letting your dust to settle; brings things
together on the same old wheel tracks, being one with the ordinary in the world; bring ourselves into
agreement with the obscurity of others].
Il [Tao ] unifie leurs poussières [ laisse ta poussière se déposer; du rien, crée toute chose;
s’assimile (同) aux défauts; disperse et égalise les traces ]
4.8-9. 湛兮, 似或存。zhàn xí , shì huò cún 。

Ah, [Tao este ] profund ascuns, dar mereu prezent [ in adânc, invizibil, netulburat şi etern, fără
ataşări, pare a exista pentru totdeauna omniprezent, mereu prezent in Acum acelaşi, fără schimbare ]
Oh, [Tao is ] Deeply concealed, but ever present [ hidden, invisible, still & without attachment,
it seems somehow to exist forever, omnipresent, always present in Now the same, without change
]
Ah, [Tao est ] profondement caché, mais toujours présent [ secret, invisible, immobile et sans
attachement , il semble exister omniprésent et être présent le même dans Maintenant sans changement ]
4.10. 吾不知誰之子， wú bù zhī shuí zhī zǐ,

Eu nu ştiu al cui copil/ fiu/ fiică este [ Acela: Tao; acea realitate ]
I do not know whose child/son/daughter is [ That : Tao; that reality ].
Je ne sais pas de qui enfant / fils / fille est [ Cela: Tao; cette réalité].

[El (Tao)] pare să fie imaginea [ imaterială] care a precedat pe Suveranul Cerului
[It (Tao)] seems to be the [substanceless] image that preceded the Sovereign of Heaven
[Il (Tao)] semble être l'image [sans substance] qui a précédé le Souverain Céleste
Note / Notes / Noten ( după traducerea divergentă simplificată)
3.3.Traducerea simplificată analogică ( divergentă) / Simplified Analogic

(divergent) Translation / La Traduction simplifiée analogique (divergente)
Tao - Izvorul realităţii e omniprezent (holografic, delocalizat) / Tao - The Source of Reality is
Omnipresent ( holographic, delocalized) / Tao - La source de la Réalité est omniprésente
(holographique, délocalisée)
Vârtejul existenţial [ Caracteristicile realităţii sursă (Tao)] / The Existential Vortex [ The
Characteristics of the Source Reality (Tao)]/ Le vortex existentiel [Les Caractéristiques de
la Réalité Source (Tao)]
Traducerea capitolului 4 (第四章) din Tao Te Ching / Dao De Jing/

Tao Te King (道德經) al lui Lao Tzu / Lao Zi /Lao Tseu (老子)
de Mirahorian
4.1. 道沖, 而用之, 或不盈。dào chōng, ér yòng zhī, huò bù yíng 。

Tao (este) vid, dar in utilizare, nu e niciodată umplut ( epuizat )
Tao (is) void but in use, it is never filled ( exhausted )
Le Tao est vide, mais dans l'usage, il n'est jamais rempli (épuisé) [ comme la vacuité d'un
récipient sans fond ( conduite; vortex)]
4.2-3. 淵兮, 似萬物之宗。 yuān xī, shì wàn wù zhī zōng 。

Ah, Abis fără fund, el [Tao ] pare (să fie ) strămoşul (izvorul) tuturor lucrurilor din univers (萬物 wàn
wù ).
Oh, A bottomless abyss, it [Tao ] seems (to be) the ancestor (the source) of all things (萬物 wàn
wù ).
Ah, Un abîme sans fond, il [Tao ] semble (être) l'ancêtre (la source) de toutes choses (萬物 wàn
wù ).

4.4. 挫其銳, cuò qí ruì,
El [Tao ] atenuează ascuţimile lor
It [Tao ] blunts (smoothes) their sharpness
Il [Tao ] émousse ce qui tranche .

El [Tao ] deznoadă nodurile lor
It [Tao ] untangles their knots
Il [Tao ] dénoue leurs nœuds .
4.6. 和其光, hé qí guāng ，

El [Tao ] armonizează [ temperează; atenuează] a lor strălucire
It [Tao ] harmonizes [ softens; lessens; reduces] their radiance
Il [Tao ] harmonise [tempère; tamise; atténue] leur brilliance

El [Tao ] se unifică cu praful lor.
It [Tao ] unites itself with their dust.
Il [Tao ] unifie leurs poussières
4.8-9. 湛兮, 似或存。zhàn xí , shì huò cún 。

Ah, [Tao este ] profund ascuns, dar mereu prezent
Oh, [Tao is ] Deeply concealed, but ever present
Ah, [Tao est ] profondement caché, mais toujours présent
4.10. 吾不知誰之子，wú bù zhī shuí zhī zǐ,

Eu nu ştiu al cui copil/ fiu/ fiică/este Acela [ Tao; acea realitate ]
I do not know whose child/son/daughter is That [ Tao; that reality ].
Je ne sais pas de qui enfant / fils / fille est Cela [Tao; cette réalité].

[El (Tao)] pare să fie imaginea [ imaterială] care a precedat pe Suveranul Cerului
[It (Tao)] seems to be the [substanceless] image that preceded the Sovereign of Heaven
[Il (Tao)] semble être l'image [sans substance] qui a précédé le Souverain Céleste
Note / Notes/Noten
* ce vas nu poate fi umplul, dacă nu unul spart, care are şi o altă ieşire, ca o
conductă; amintiţi-vă de pedepsa umplerii cu apă a "butoiului danaidelor"
4.1. [Tao este asemănător abisului unui vârtej nesfârşit care rămâne mereu plin
oricât s-ar cheltui ( orice ciclon sau vârtej este de fapt o conductă, având pereţii
alcătuiţi chiar din fluidul aflat în curgere)];
4.3-4.7 ; Propoziţiile 4.3-4.7 apar şi în capitolul 56 [ dublarea frazei 3 in cap 56
(mulţi traducători au omis-o, plasând-o in cap 56 )] , dar cu o altă semnificaţie:
instrucţiuni practice în vederea centrării experimentale în Tao [ sunt simulate
caracteristicile lui Tao pentru a realiza acordarea şi cuplajul rezonant cu acesta].
4.4. "Nu există armă mai ascuţită decat voinţa, nici măcar săbiile Mo si Ye" [
Zhuangzi: Capitolul 23. Geng Sang Chu ]
Mais comment le Tao pourrait-il « émousser sa subtilité » ou « son acuité »
(Stanislas Julien)
Tao atenuează tot ce este în exces; Tao toceşte tot ce este ascuţit; deşi Tao este
indivizibil, el taie orice iese în evidenţă; deşi Tao este indivizibil el umple toate
orificiile din univers; Tao închide toate uşile, elimină toate întreruperile şi stinge ori
atenuează asperităţile ( inclusiv fluctuaţiile psiho-emoţionale)
4.6. El armonizează orice lumină; El reuneşte şi stinge orice lumină; strălucirea sa
nu poate fi stinsă; armonizează punctele de vedere; foloseşte perspectiva; se
întoarce acasă la claritate, clarvedere -adică facilitează trecerea de la "a privi", la "a
vedea "]
4.7. El se identifică şi cu firele de praf pe care le ţine împreună [ Tao este
pretutindeni, ca şi lumea infinitezimală, şi este omnipenetrant - nu poate fi oprit de
nici un obstacol; Tao este liantul care uneşte toată lumea; se aşează împreună cu
praful ]
4.8-9. In profunzimea ascunsă, netulburat şi etern Tao există omniprezent [
holografic; imuabil; într-o uniune misterioasă]. Ho-shang Kung ( Heshang Gong
河上公)(202-157 i.e.n.) spunea in comentariul său că: " Legea şi Tao nu sunt
vizibile, dar implicarea lor este permanentă"/ "Law and Tao are themselves not
visible." Heraclit observă omniprezenţa Logosului ( programului informaţional) , care
nu apune niciodată (legile naturii nu se suspendă noaptea), spre deosebire de
realitatea manifestată tranzitorie ( in continuă curgere sau trasformare). vedeţi citatul
despre realitatea sursă, "care nu apune", in comentariul capitolului 2
4.10. Un alt mod de a afirma că Tao este nenăscut .
Unii consideră că expresia "eu nu ştiu", din formularea lui Lao Tzu ( 吾不知 wú bù
zhī) este de tipul celei folosite de Socrate. Ei işi susţin aceasta ipoteză prin faptul că
această expresie mai este intărită prin utilizarea termenilor de genul : 或 huò
(probabil, poate că ), 似 sì/shì (apare ca; a părea a fi ) , 象 xiàng ( pare că, a
semăna cu). In comentarii vedem că J. J. L. Duyvendak consideră o eroare
utilizarea termenului caracterului (或 huò houo: poate ), care a inlocuit un alt
caracter similar, care inseamna: intotdeauna, mereu, permanent, care apare insă
intr-o veche inscripţie din dinastiaT’ang. Această eroare este datorată programării
conceptuale, care comandă ceea ce percepem.
(" credinţa că totul se schimbă şi nimic nu este permanent").
4.11. In loc de "a părea", mulţi traducători (J. J. L. Duyvendak , D.C. Lau, A. Waley,
Ellen M. Chen) citesc 象 xiàng drept "imagine" [Nota DM: ειδωλον: idee, idol,
reprezentare, imagine, formă/ shape, figure, image, image of the mind: idea,
representation, idol].
Cei ce traduc 帝 dì ( impărat, suveran), drept Dumnezeu, nu au inţeles că Lao Tzu
vrea să spună că " Tao este necreat (nenăscut), fiindcă ceva care a apărut inaintea
tuturor lucrurilor, nu poate fi fiul cuiva". Pentru Dumnezeu se foloseşte termenul
Shen (神). In notele acestui capitol, Su Yan face o pledoarie pentru a arăta că in
ultima propoziţie Lao Tzu nu-l neagă pe Dumnezeu, care are altă notaţie. ( vedeţi
lucrarea citata in Bibliografie).
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
Capitolul 4 are 11 propozitii si a fost impartit in 5 fraze
Fraza 1 ( propozitiile 1 ) Sentence 1 ( 1)
Fraza 2 ( propozitiile 2-3 ) Sentence 2 ( 2-3)
Vedeti in Bibliografie prescurtarile utilizate pt autori/See in Bibliography the

abreviation fot the authors/
5. Comentariu / Commentary / Commentaire /Kommentar /Comentario /Commento
Capitolul 4 Fraza 1 ( alcatuita din propozitia 1) / Chapter 4 Sentence 1
Mirahorian, 1992, 1997, 2017:
4.01. 道沖[冲], 而用之,或不盈。dào chōng, ér yòng zhī, huò bù yíng 。

Tao (este ca si) golul unui vas fără fund (conductă; vortex), dar in utilizare nu poate fi umplut
Tao is (like) the emptiness of a bottomless vessel (pipe; vortex); and yet, in use it is never filled
Das Tao: „leer", und doch in seiner Verwendung, andererseits nicht zu füllen.
Ram , 1932 : Tao e gol dar actiunea sa e fara de sfarsit.

CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: TAO este vid creator, dar
acţiunea sa este fără de sfârşit.
Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: Dao este vid, dar atunci cind actioneaza pare
inepuizabil./ Дао пусто, но в применении неисчерпаемо.
Luca Dinu, 1993: Dao este gol ca un vas, dar folosit nu poate fi umplut ( vedeti notele in comentariu).
Lupeanu Mira, 1997: Tao este ca un vas gol 1 care de-ar fi sa-l umpli, n-ai reusi niciodata
Şerban Toader, 1999: Tao este vid, şi totuşi [noi] ne slujim de el (in v.a.: "ne folosim de el"); [el] pare
neîncetat că este gol.(in v.a.: "tot timpul că nu se umple de tot") 1( vedeti notele in comentariu).
Sarbatoare Octavian, 2000/2002: Calea (Tao) este goala, folosinta-i nesfarsita./Tao is empty, its use
infinite.
Su Yan, 2009: Dao este gol, fără chip şi formă, dar ne putem sluji de El la nesfârşit ! 1
( vedeti notele in comentariu). [ nu aduce nimic nou, ci doar o pledoarie, in note, ca in ultima propozitie
Lao Tzu nu-l neaga pe Dumnezeu, care are alta notatie. ( vedeti lucrarea citata in Bibliografie)].
Stanislas Julien (1842): "Le Tao est vide; si l'on en fait usage, il paraît inépuisable.
Balfour, Frederic H. (1884): The TAO is full [q.d., exhaustless and complete]; yet in operation as though
not self-elated.
Addiss & Lombardo (1993): "Tao is empty- its use never exhausted.
Bahm Archie J., 1958- "Nature contains nothing but natures; and these natures are nothing over
and above Nature.
Beck The Way is infinite; its use is never exhausted.
Blackney Raymond, 1955 - "The Way is a void, Used but never filled:
Bynner Witter, 1944 - Existence, by nothing bred, Breeds everything
Byrn The Tao is like an empty container: it can never be emptied and can never be filled.
Carl Abbott, 2012- The way flushes and employs the virtue of ‘less’.
Chalmers John, 1868 - Tau is empty: in operattion exhaustless
Chan Wing-Tsit: Tao is empty (like a bowl). It may be used but its capacity is never exhausted
Chang Chung-Yuan : Tao functions through its nothingness. And can not be conceived of as full
of things.
Chen Chao-Hsiu: The Tao is based on harmony between emptiness and abundance.
Chen Ellen M.: Tao is a whirling emptiness (ch'ung), Yet (erh) in use (yung) is inexhaustible
(ying).
Cheng Hong David Tao is empty, yet forever inexhaustible.
Cheng Lin, 1949 - Truth may appear hollow, but its usefulness is inexhaustible.
Chou-Wing Chohan: The Tao, if you examine it, will always be empty and will never be full.
Cleary Thomas, 1991 -The Way is unimpeded harmony; its potential may never be fully exploited.
Correa Nina : Dao is constantly being emptied, and its usefulness comes from the fact that it can
never be completely filled.
Crowley Aleister, 1918 - "The Tao resembleth the emptiness of Space; to employ it, we must
avoid creating ganglia.
Derek Lin : The Tao is empty Utilize it, it is not filled up
Dicus John, 2002 - "The Tao is an inexhaustible container,
as much of itself that it pours out, still there is more left.
Douglas Allchin 2002 - The Way, how like an empty vessel, yet it never needs refilling.
Duyvendak J. J.-L.: La Voie est vide ; malgré son emploi ellene se remplit jamais. / Duyvendak
Jan J. L., 1954- "The Way is like an empty vessel which, in spite of being used, is never filled.
[ vedeti note in Comentariu]
Evola Julius : La Via non è (ha) essenza, è atto inesauribile./ II Tao non è sostativi, e attività
inesauribile Agire che non lo accresce
Ganson C.: Tao is a vast immeasurable void. It can be used to infinity.
Gia-Fu Feng: 4.1. The Tao is an empty vessel; it is used, but never filled.
Goddard Dwight and Henri Borel, (1919): The Tao appears to be emptiness but it is never
exhausted.
Gorn-Old Walter, 1904 - "Tao is without limitation;
Hansen Chad - Guidance pours out but in using it, something is not filled.
Hatcher Bradford, 2005 - "The way is fluid, and yet in its practice
Somehow there is nothing in excess
Henricks Robert G.: MWD: The Way is empty; Yet when you use it, you never need fill it again.
Heysinger Isaac Winter, 1903- "The Tao appears as emptiness, with unreplenished hands,
Hilmar Klaus : The Tao: like empty, however, when one uses it, it is impossible to be filled.
Hinton David: Way is empty. Use it: it never needs filling.
Ho Lok Sang: The Way (Dao) is like water that simmers slowly, Perpetually emitting its energy
without boiling over.
Huang Chichung: "The Tao is the empty space of a vessel, Yet, when used, Never brims over.
Huang Tao : Tao functions in empty harmony. When used, it remains full.
Hwang Shi Fu: Lao Tze says, The Tao in the void state works on everything. It guards against
fullness.
Intoppa Francesco , 2000 - la via è vuota ma usandola non si riempie
Jiyu Ren: Tao is invisible, but its usefulness cannot be exhausted.
Kari Hohne (2009): Tao is like an empty vessel, yet use will not drain it. Never needing to be filled,
Kim Ha Poong: Tao is empty, You may use it but never fill it.
Kimura Yasuhiko Genku : Empty of all doctrines, The Tao is wisdom eternally inexhaustible.
Kiyoashi : The Tao is like a well: used but never used up.
Kline A. S., 2003- "The Way is full: use won’t empty it.
Kohn Livia (1993): The Tao is empty. Use it. It will never overflow
Kunesh Tom : Atheism is an empty bowl: it cannot be filled neither does it need filling.
Kwok Man-Ho , Palmer, Ramsay, (1993): The Tao pours out everything into life-It is a cornucopia
that never runsdry.
LaFargue Tao being Empty, it seems one who uses it will lack solidity.
Larre Claude Père, 2002 : « La Voie vide médian s'écoule A tout usage Sans déborder ».
Le voie bol vide demeure vide pour qui en use.
Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): The way is empty, yet when used
there is something that does not make it full.
Lau, D.C. (1963): The way is empty, yet use will not drain it.
Lauer Conradin Von : Le Tao est le vide, mais le vide est inépuisable.
Legge James, 1891- "The Tao is (like) the emptiness of a vessel; and in our employment of it we
must be on our guard against all fullness.
Li David H. : Direction is the hollow. Regardless of use, it is inexhaustible.
Lin Paul J.: Tao is empty, used yet never filled.
Liou Kia-hwai: Le Tao vide qu’on emploie Ne se remplit jamais./ Le Tao est comme un vase, que
l'usage ne remplit jamais.
Lindauer David - "Tao, like an empty bowl ; Being used somehow lacks fullness.
Lynn Richard John, 2004 - The vessel of the Dao is empty, so use it but do not try to refill it.
Mair Victor H., 1990 - "The Way is empty, yet never refills with use;
Ma Kou : Le tao (la vérité, la voie, le sens) est vide Jamais l’usage ne le remplit.
Mabry The Tao is like an empty pitcher, Poured from but never drained.
MacHovec Frank J. , 1962 - "Tao is a vast immeasurable void. It can be used to infinity;
Maclagan P. J. (1898): Tao is empty, and using it we must never be full.
Marshall Bart, 2006 - "Tao is hollow emptiness. The substance of All, it is absent of substance.
Matgioi (Albert de Pouvourville): Le Tao est vide mais il est inépuisable.
Maurer Herrymoon, 1985 - "Tao is empty! Use it And it isn’t used up.
McCarroll Tolbert, 1982: The Tao is like an empty bowl, yet it may be used without ever needing
to be filled.
McDonald John H. : Tao is like an empty vessel that yet can be drawn from without ever needing
to be filled.
McDonald J. H. (1996): "The Tao is like an empty container: it can never be emptied and can
never be filled.
Mears Isabella (1916): Tao is infinite. If we use It, we find It inexhaustible,
Medhurst C. Spurgeon, 1905 - "The Tao is as emptiness, so are its operations.
It resembles non-fullness.
Merel The Way is a limitless vessel; Used by the self, it is not filled by the world;
Tao is a depthless vessel; Used by the Self, it is not filled by the World;
Mitchell Stephen, 1988 - The Tao is like a well: used but never used up./Stephen Mitchell
traduction Benoit Labayle : Le Tao est tel un puits : sans cesse utilisé mais jamais tari.
Moss Roberts, 2001- Ever void, Dao provides But does not fill.
Muller The Tao is so vast that when you use it, something is always left. How deep it is !
Ni Hua-Ching, 1995 - The subtle Way of the universe appears to lack strength, yet its power is
inexhaustible.
Nyssen Olivier : La voie est rincée mais praticable. Il n'est peut-être pas plein,
Org Lee Sun Chen : Tao [in physical world ] is like an empty vessel; Yet when comes to making
use of it, its usefulness would go on and on as if it will never be exhausted.
Parinetto Luciano : Il Tao viene usato perché è vuoto e non è maipieno.
Qixuan Liu: The Way is open for endless use And will never fill up.
Red Pine The Tao is so empty those who use it never become full again
Reid Dan G., 2016- "Tao is a container Though used again and again It is never full
Roger T. Ames and David L. Hall : Way-making being empty, You make use of it But do not fill it
up.
Rosenthal S.: It is the nature of the Tao, that even though used continuously, it is replenished
naturally, never being emptied, and never being over-filled, as is a goblet which spills its contents
upon the ground.
Suzuki D.T. & Paul Carus: 1. Reason is empty, but its use is inexhaustible.
Ta-Kao Ch’u, 1904 - "Tao, when put in use for its hollowness, is not likely to be filled.
Tam C. Gibbs, 1981 - "The Tao is empty, yet when applied it is never exhausted.
Tan Han Hiong: Tao is akin to an empty vessel. It is inexhaustible, as if the vessel can never be
filled completely.
Tienzen Gong - "Tao floods, never over flow, we use it,
Towler Solala, 2016 - "Tao is an empty vessel; it is used but never exhausted.
Tran Cong Tien : "The Way is like an empty bowl, which is never used up.
Ursula K. Le Guin: The way is empty, used, but not used up.
Waley Arthur (1934): The Way is like an empty vessel , That yet may be drawn from, Without
ever needing to be filled.
Walker Brian Browne, 1996 - Tao is a whirling emptiness, yet when used it cannot be exhausted.
Wayism The Tao is like a container: used but never used up.13
Wei Henry , 1982 - Tao is hollow, yet its utility Seems unlikely to reach the limit.
Wieger Le Principe foisonne et produit, mais sans se remplir./English text by Derek
Bryce(1999): 4.1 The Principle produces in abundance, but without filling itself up.
Wilhelm Richard, 1911: Der Sinn ist immer strömend. Aber er läuft in seinem Wirken doch nie
über./Richard Wilhelm & Étienne Perrot : Le Sens(Tao) s'écoule sans cesse. Mais dans ses effets
il ne déborde jamais./ El Sentido siempre está fluyendo. Pero cuando actúa, jamás se desborda.
Wing R.L : " The Tao is empty and yet useful; Somehow it never fills up.
World Infinity is an empty vessel enveloping all manifestations, yet it can never be filled.
Wu John C. H., 1961: The Tao is like an empty bowl. Which in being used can never be filled up.
Translated into Spanish by Colodrón Alfonso: "El Tao es como una taza vacía que, al usarse,
nunca se puedellenar.
Wu Yi : The Way appears empty; in use, it may not overflow.
Yang Xiaolin: The DAO looks empty, but it can last forever.
Yutang Lin : Tao is a hollow vessel, And its use is inexhaustible!
Zhang Z. Thomas : Tao is abstract, their applicability is inexhaustible.
Zhengkun Gu : The Tao is invisibly empty, But its use is extremely plentiful.
Zi-chang Tang : Dao is charged to produce these gases into orderly use. The eternal capacity will
never overflow.
Capitolul 4 Fraza 2 ( propozitiile 2-3 ) Chapter 04 Sentence 2 ( 2-3)

Mirahorian, 1992, 1997, 2017:
4.02. 淵[渊] 兮, yuān xī

Abis ( golul central dintr-un vortex), oh,
Abysmal, oh,
Abgründig, ach,
4.03. 似萬[万]物之宗。 sì/shì wàn wù zhī zōng 。

ca si al tuturor lucrurilor stramos
Ram Este un abis de unde se poate vedea izvorul tuturor fiintelor lumii;
CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Este un abis esenţial unde se
poate vedea izvorul tuturor energiilor şi fiinţelor lumii.
Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: O, adinc al adincurilor! El pare stramosul tuturor
lucrurilor./ О, глубочайшее! Оно кажется праотцом всех вещей.
Luca Dinu: o ! cat de adanc, el pare stramosul celor zece mii de lucruri
Lupeanu Mira, 1997: Abis 2 Originea 3 tuturor lucrurilor!
Şerban Toader, 1999: O, genune ! [El] pare să fie strămoşul "celor zece mii de fiinţe şi Iucruri". 2( vedeti
notele in comentariu).
Sarbatoare Octavian, 2000/2002: Este adânca, pare originea tuturor lucrurilor./ It is very deep, seams to
be the root of everything.
Su Yan, 2009: Adânc şi de nepătruns, El pare strămoşul 2 celor zece mii de lucruri.
Stanislas Julien (1842): Ô qu'il est profond ! Il semble le patriarche de tous les êtres.
Balfour, Frederic H. (1884): In its origin it is as it were the Ancestor of All Things.
Addiss & Lombardo (1993): Bottomless - the origin of all things.

Bahm Archie J., 1958- In Nature, all natures originate,
Beck It is bottomless, like the fountainhead of all things.
Blackney Raymond, 1955 - An abyss it is, From which all things come.
Bynner Witter, 1944 - Parent of the universe,
Byrn T., 1997- Infinitely deep, it is the source of all things.
Carl Abbott, 2012- Deep like the ancestor of every-thing.
Chalmers John, 1868 - In its depth it seems the father(first ancestor) of all things
Chan Wing-Tsit : It is bottomless, perhaps the ancestor of all things.
Chang Chung-Yuan : Profound indeed, it is the model of all things.
Chen Chao-Hsiu: It is the deep source of the myriad creatures.
Chen Ellen M.: Fathomless (yuan), It seems to be the ancestor (tsung) of ten thousand beings.
Cheng Hong David It is so far-reaching, the source for everything.
Cheng Lin, 1949 - It is so profound that it comprehends all things.
Chou-Wing Chohan: In its infinite emptiness lies the source of all things,
Cleary Thomas, 1991- It is as deep as the source of all things;
Correa Nina: Bottomless! It began before any living cell.
Crowley Aleister, 1918 - Oh Tao, how vast art Thou, the Abyss of Abysses, thou
Holy and Secret Father of all Fatherhoods of Things!
Derek Lin : So deep! It seems to be the source of all things
Dicus John, 2002 - lipsa
Douglas Allchin 2002 - Bottomless it is, like the wellspring of creation.
Duyvendak J. J.-L.: Qu’elle est insondable, comme l’aïeule des dix mille êtres ! / Duyvendak Jan J. L.,
1954- How bottomless it is, like the progenitor of the ten thousand things! [ vedeti note in Comentariu]
Evola Julius : Insondabile, essa dà la norma essenziale alle cose./ Come è insondabile! È come
la scaturigine primordiale di ogni cosa.
Ganson C.: It is truly inexhaustible. Like nature, it appears to be the origin of everything.
Gia-Fu Feng: 4.2 Oh, unfathomable source of ten thousand things!
Goddard Dwight and Henri Borel, (1919): Oh, it is profound! It appears to have preceded
everything.
Gorn-Old Walter, 1904 -: its depth is the source of whatsoever is.
Hansen Chad - Whew! It's like the ancestor of the ten-thousand natural kinds.
Hatcher Bradford, 2005 - So deep- As if ancestor to the myriad beings
Henricks Robert G.: MWD: Like an abyss! It seems to be the ancestor of the ten thousand things.
Heysinger Isaac Winter, 1903- And in its vast profundity is like the sire of all,
Hilmar Klaus : Abysmally deep, it seems to be the prime cause of all beings. / How deep and
unfathomable it is, as if it were the Honoured Ancestor of all things!
Hinton David : An abyss so deep it seems ancestor to the ten thousand things,
Ho Lok Sang: It is like a deep, deep pool in the mountains, Unfathomable yet could well harbor
the origin of all life forms.
Huang Chichung: How deep, Like the ten thousand things' progenitor!
Huang Tao: For sure, this source is the very ancestor of the myriad things.
Hwang Shi Fu: Its depth is unfathomable, as if it were the honored ancestor of all things.
Intoppa Francesco, 2000 - profonda come l’abisso è l’antenata di tutte le creature
Jiyu Ren: It is so fathomless, like the ancestor of all things.
Kari Hohne (2009): it is the deep and unfathomable source of the ten thousand things.
Kim Ha Poong: Fathomless, it is like the progenitor of the ten thousand things.
Kimura Yasuhiko Genku : Fathomless for the mere intellect, The Tao is the law wherewith all
things come into being.
Kiyoashi : It is like the eternal void: filled with infinite possibilities.
Kline A. S., 2003- Deep is the matrix of the myriad creatures.
Kohn Livia (1993): Abysmal it is —The ancestor of all beings.
Kunesh Tom : It is at the beginning of all human consciousness and is even the origin of theism.
Kwok Man-Ho , Palmer, Ramsay, (1993): It is the deep source of everything- it is nothing, and yet in
everything.
LaFargue Michael: An abyss, it seems something like the ancestor of the thousands of things.
Larre (Père Claude Larre) : «Source d'abîme On dirait un ancêtre (zong 宗) Qui préside aux Dix
mille êtres».
Lau, D. C. & Sarah Allan (1982)( Ma Wang Tui Manuscripts): Deep, it is like the ancestor of the myriad
creatures.
Lau, D.C. (1963): Deep, it is like the ancestor of the myriad creatures.
Lauer Conradin Von: C'est un abîme vertigineux. Insondable. De lui sont sortis tous ceux qui vivent.
Legge James, 1891- How deep and unfathomable it is, as if it were the Honoured Ancestor of all
things!
Li David H. : So unfathomable, as if the source of all matters.
Lin Paul J.: It is deep, like the forefather of all things.
Liou Kia-hwai: Insondable comme un gouffre, Il paraît être l’origine de tous les êtres./Il est pareil à
un gouffre, origine de toutes choses du monde.
Lindauer David - Such breadth! It seems to be a model for the 10000 things.
Lynn Richard John, 2004 - It is such an abyss, oh, that it appears to be the progenitor of the
myriad things.
Mair Victor H., 1990 - Bottomless it is, like the forefather of the myriad creatures.
Ma Kou: Gouffre sans fond Il est l’origine (la racine ancestrale, yeh)
De la multitude des êtres et des choses.
Mabry Infinitely deep, it is the source of all things.
MacHovec Frank J. , 1962 - it is truly inexhaustible. Like nature, it appears to be the origin of
everything.
Maclagan P. J. (1898): Deep it is, resembling the Ancestor of all things.
Marshall Bart, 2006 - Dimensionless Void, it is the source of the ten thousand things.
Matgioi (Albert de Pouvourville): Quel abîme.. Il apparaît comme l'ancêtre des dix mille êtres.
Maurer Herrymoon, 1985 - Deep! It seems like The forebear of the ten thousand things.
McCarroll Tolbert, 1982: It is the deep and unfathomable source of the ten thousand things.
McDonald John H. :
McDonald J. H. (1996): It's without bottom; the very breeder of all things in the world./
Infinitely deep, it is the source of all things.
Mears Isabella (1916): Deep! It appears to be Ancestor of all things.
Medhurst C. Spurgeon, 1905 - Fathomless! It seems to be the ancestor of all form.
Merel Whose entrance is the source of the World; ???
Mitchell Stephen, 1988 - It is like the eternal void: filled with infinite possibilities./ Stephen Mitchell
traduction Benoit Labayle: Il est comme le vide éternel :empli d’infinies possibilités.
Moss Roberts, 2001- To a welling font akin, The living myriad’s sacred source
Muller It seems to be the ancestor of the myriad things.
Ni Hua-Ching, 1995 - Fathomless, it could be the origin of all things.
Nyssen Olivier : l'abîme qui ressemble à l'ancêtre de milliers d'êtres.
Org Lee Sun Chen : The profundity [ of Tao] is as fathomless as an abyss; It appears [to me] to
be the source of all and every thing and creature [in this world].
Parinetto Luciano : Quale abisso! sembra il progenitore delle diecimila creature.
Qixuan Liu: Like an endless valley
Red Pine and so deep as if it were the ancestor of us all
Reid Dan G., 2016 - Profound! As though the ancestor of all things
Roger T. Ames and David L. Hall : So abysmally deep — It seems the predecessor of everything that is
happening.
Rosenthal S. : The Tao therefore cannot be said to waste its charge, but constantly remains a source of
nourishment for those who are not so full of self as to be unable to partake of it.
Suzuki D.T. & Paul Carus: In its profundity, verily, it resembleth the arch-father of the ten thousand things.
Ta-Kao Ch’u, 1904 - In its profundity it seems to be the origin of all things.
Tam C. Gibbs, 1981 - So deep it is, it seems to be the ancestor of all things.
Tan Han Hiong: So deep and unfathomable, It must be from where all things come forth.
Tienzen Gong - As a stream, as the source of everything.
Towler Solala, 2016 - It is the fathomless source of the ten thousand beings!
Tran Cong Tien : Fathomless, it seems to be the origin of all things.
Ursula K. Le Guin: Deep, yes! ancestral to the ten thousand things.
Waley Arthur : It is bottomless; the very progenitor of all things in the world.
Walker Brian Browne, 1996 - Out of this mysterious well flows everything in existence.
Wayism It is like the eternal void; fountain of infinite possibilities.
Wei Henry , 1982 - Profound indeed it is; It seems to be the fount of all things.
Wieger Gouffre vide, il paraît être (il est) l’ancêtre (l’origine) de tous les êtres./ 4.2 Empty abyss, it
seems to be (is) the ancestor (origin) of all beings.
Wilhelm Richard, 1911: Ein Abgrund ist er, wie der Ahn aller Dinge./ Richard Wilhelm & Étienne
Perrot : C'est un gouffre sans fond, il paraît être l'ancêtre de toutes choses. / Es un abismo, como el
origen de las cosas.
Wing R.L : So profound! It resembles the source of All Things.
World It is the potential of all things tangible and intangible.
Wu John C. H. , 1961: Fathomless, it seems to be the origin of all things./ Translated into Spanish by
Colodrón Alfonso: Insondable, parece ser el origen de todas las cosas.
Wu Yi : Fathomless, it seems to be the ancestor of all things.
Yang Xiaolin: It is so deep, it can be the ancestor of everything.
Yutang Lin : Fathomless! Like the fountain head of all things,
Zhang Z. Thomas : Abyss appears to be the origin of everything.
Zhengkun Gu: It is profound like the originator of all things.
Zi-chang Tang : Profoundly! It is the ancestor of All Things!
Fraza 3 ( propozitiile 4-7 ) Chapter 04 Sentence 3 ( 4-7)

dublarea frazei din cap 56 (multi traducatori au plasat-o in cap 56 ):
Mirahorian, 1992, 1997, 2017:

[Tao ] atenuează ascutimile lor [excesele]*
It blunts their sharpness,
Es mildert ihre Schärfe,
4.05. 解其紛, jiě/jiè qí fēn,

deznoada ale lor noduri
untangles their knots,
löst ihre Knoten,
4.06. 和其光, hé/hè/huó/huò qí guāng ，

softens their glare,
harmonisiert ihren Glanz,

se unifica/identifica cu al lor praf (lumea)
unites itself with their world.
vereint sich mit ihrer Welt.
Ram Isi imblanzeste duritatea, se desface din haos, isi tempereaza stralucirea, se identifica celor mai
mici atomi.
CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Îşi îmblânzeşte duritatea, se
desface din haos, îşi temperează strălucirea, se identifică celor mai mici atomi.
Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: Daca ii vom tesi puterea de patrundere, daca ii vom
ordona haosul, daca ii vom micsora stralucirea, daca-l vom asemui cu un fir de praf, / Если
притупить его проницательность, освободить его от беспорядка, умерить его блеск, уподобь
его пылинке,
Luca Dinu, 1993: Tocind ascutimile, desfacand toate nodurile, armonizand stralucirile, unindu-se cu
tarana3
Lupeanu Mira, 1997: Zona de 4 versete deplasate in capitolul LVI
Tociţi ascuţisurile, Dezlegaţi nodurile, Armonizaţi razele, Uniţi toată lumea
Şerban Toader, 1999: Toceşte-ţi ascuţişul şi pune capăt neorânduielii (in v.a.: "dezordinii"),
ascunde-ţi stralucirea şi fii asemeni colbului(in v.a.: "prafului"). 3. ( vedeti notele in comentariu).
Sarbatoare Octavian, 2000/2002: lipsa
Su Yan, 2009: Tocind ascuţimile, dezlegând legăturile, punând in armonie toate strălucirile 3, făcându-se
una cu ţărâna ( vedeti notele in comentariu).
Stanislas Julien (1842): Il émousse sa subtilité, il se dégage de tous liens, il tempère sa splendeur, il
s'assimile à la poussière.
Balfour, Frederic H. (1884): It chastens asperity; it unravels confusion; it moderates the radiance
[proceeding from those in whom TAO is embodied—see Chuang Tzu, Chapter XXIII: Kengsang Ch'u ]; and
it identifies itself with the sordid ones of the earth [the "dust" or common people—see Mencius, Book V,
chap. 1, sec. 3; q.d., it enables a man to associate with the base without being defiled].
Nota DM: nu exista arma mai ascutita decat vointa, nici macar sabiile Mo si Ye [ Zhuangzi: Capitolul 23.
Geng Sang Chu]
Addiss & Lombardo (1993): It blunts sharp edges, Unties knots, Softens glare, Becomes one with
the dusty world.
Bahm Archie J., 1958 - all conflicts are settled, all differences are united, all disturbances are
quieted.
Beck It smoothes its roughness; it unties its tangles. It softens its light; it calms its turmoil.
Blackney Raymond, 1955 - It blunts sharpness, Resolves tangles; It tempers light, Subdues turmoil.
Bynner Witter, 1944 - It smooths rough edges, Unties hard knots, Tempers the sharp sun, Lays blowing
dust,
Byrn T. (1997): It dulls the sharp, unties the knotted, shades the lighted, and unites all of creation with dust.
Carl Abbott, 2012- Subdue its sharpness, separate its confusion,
Soften its brightness, be the same as its dust.
Chalmers John, 1868 - It blunts sharp angles. It unravels diorder
It soften the glare. It shares the dust.
Chan Wing-Tsit : It blunts its sharpness. It unties its tangles. It softens its light. It becomes one with the
dusty world.
Chang Chung-Yuan : Dulling its sharpness, Releasing its entanglements, Tempering its light, and
Unifying with the earth,
Chen Chao-Hsiu: It softens their sharpness. It releases their confusion. It lessens their lustre. It
merges with their dust.
Chen Ellen M.: It blunts the sharp, Unties the entangled, Harmonizes the bright, Mixes the dust.
Cheng Hong David: Blunting sharpnesses, resolving conflicts, softening lights.
It thus harmonizes the dusty world.
Cheng Lin, 1949- lipsa prin mutare in cap 56
Chou-Wing Chohan: Make all the weapons blunt, Cut everything that is tangled, Make everything
that is shiny dull, Mix with anything that is as humble as dust, And this is called absolute equality.
(la acest autor apare in capitolul 57 in loc de 56)
Cleary Thomas, 1991- it blunts the edges, resolves the complications, harmonizes the light, assimilates to
the world.
Correa Nina: It smoothes down the sharp edges. It unties what is tangled. It softens the harsh glare. It
settles the dust. --It makes all the pieces of daily life in this world fit together.
Crowley Aleister, 1918 - Let us make our sharpness blunt; let us loosen our complexes; let us
tone down our brightness to the general obscurity.
Derek Lin : It blunts the sharpness; Unravels the knots; Dims the glare; Mixes the dusts
Dicus John, 2002 - It blunts the sharpness, untangles the knots and softens the glare.
Douglas Allchin 2002 - It blunts sharp edges, unravels knots,
softens glare, and settles clouds of dust.
Duyvendak J. J.-L.: dédoublement d’un passage du chapitre LVI]: « Elle émousse ce qui est aigu, elle
débrouille ce qui est emmêlé, elle tamise ce qui est lumineux, elle égalise ses traces »/ Duyvendak Jan
J. L., 1954- In chapte 56: He stops his apertures, he closes his doors. "He blunts his sharpness, he
unravels tangles, he dims brightness, he levels tracks. This is called the mystic equality/
Evola Julius : Essa smussa l'acuto, schiarisce il torbido addolcisce l'abbagliante, ordina
gli elementari della materia./ Smussa l'acuto Schiarisce il confuso
Tempera l abbagliante Ordina le parti elementari /«la polvere»] (della materia)
Ganson C.: In it, conflicts (sharp edges) are satisfied (rounded). Differences (tangles) are resolved
(untied). Observations (light) are clarified (tempered). Disturbances (turmoil) are quieted
(submerged).
Gia-Fu Feng: 4.3 Blunt the sharpness, Untangle the knot, Soften the glare, Merge with dust.
Goddard Dwight and Henri Borel, (1919): It dulls its own sharpness, unravels its own fetters, softens
its own brightness, identifies itself with its own dust.
Gorn-Old Walter, 1904 - It makes sharp things round, it brings order out of chaos, it obscures the
brilliant,
Hansen Chad - 'Dull' its 'sharp', 'untie' its 'tie', 'blend' its 'bright', 'together' its 'diffused particles'.
Hatcher Bradford, 2005 - Blunt in its sharpness Resolved in its tangles
Shaded in its glare One with this world
Henricks Robert G.: MWD: If files down sharp edges; Unties the tangles; Softens the glare; And
settles the dust.
Heysinger Isaac Winter, 1903 - It smoothes the angles in our path, unravels twisted strands,
Softens the glaring light, and fills the clouds of dust that fall.
Hilmar Klaus : It smoothes their sharpness, unties their knots and harmonizes/alleviates their
radiance and it becomes one with your dust ( in being one with the ordinary in the world)./ We
should blunt our sharp points, and unravel the complications of things; we should attemper our
brightness, and bring ourselves into agreement with the obscurity of others.
Hinton David: it blunts edges, loosens tangles, softens glare, mingles dust.
Ho Lok Sang: It can blunt sharp angles, Resolve disputes, Soften light that otherwise dazzles, Re-
establish concordance where there is discord.
Huang Chichung: It files its sharpness, Unravels its entanglements, Softens its brightness, And
mingles with the dust.
Huang Tao : Blunting the sharp edges, Unraveling the tangles, Husbanding into the light, Being as
ordinary as the dust.
Hwang Shi Fu: It blunts the sharp points, sets in order the tangles, tempers the light, and agrees
with the obscurity of others.
Intoppa Francesco, 2000 - smussa le punte; districa i nodi
attenua lo splendore; si copre di polvere
Jiyu Ren: It covers its cutting edge, It transcends entanglement, It contains its light, It mixes with
its dust.
Kari Hohne (2009): Blunt the sharpness. Untangle the knots. Soften the glare. Settle like dust.
Let your wheels move only along old ruts.
Kim Ha Poong: [It] blunts the sharpness, Unravels the tangles,
Softens the brilliance, Identifies with the dust.
Kimura Yasuhiko Genku: It blunts the edges of the intellect, Untangles the knots of the mind,
Softens the glare of thinking, And settles the dust of thought.
Kiyoashi : Close your mouth, block off your senses, blunt your sharpness, untie your knots, soften your
glare, settle your dust. (in chapter 56 )
Kline A. S., 2003- Blunt the sharp: Loosen the knots:
Dim the glare: Follow old tracks.
Kohn Livia (1993): Blunting blades, Opening knots, Joining light, Merging with dust.
Kunesh Tom : Soften the sharpness stop the debate dissolve the confusion reduce the glare become like
dust.
Kwok Man-Ho , Palmer, Ramsay, (1993): It smooths round sharpness and untangles the knots. It glows
like the lamp that draws the moth...
LaFargue Michael : It dampens the passion it unties the tangles it makes the flashing things
harmonious it makes the dust merge together.
Larre (Père Claude Larre) : « Elle en émousse les pointes En débrouille l'écheveau Harmonisant leurs
lumières Rassemblant leur poussière ».
Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): Blunt the sharpness; Untangle the knots;
Soften the glare; Follow along old wheel tracks.
Lau, D.C. (1963): Blunt the sharpness; Untangle the knots; Soften the glare; Let your wheels move only
along old ruts.
Lauer Conradin Von: Eternellement, il émousse ce qui est aigu, dénoue le fil des existences, fait jaillir la
lumière. Du rien, crée toute chose.
Legge James, 1891- We should blunt our sharp points, and unravel the complications of things;
we should temper our brightness, and bring ourselves into agreement with the obscurity of others.
Li David H. : blunt sharpness, resolve conflicts; harmonize brightness, mingle with dust. This is
the Profoundest Assimilation. (in chapter 56)
Lin Paul J.: It dulls sharpness, and sorts tangles, Blends with the light, becoming one with the
dust.
Liou Kia-hwai:. Il émousse leurs tranchants, Il dénoue leurs écheveaux, Il fusionne leurs
lumières, Il unifie leurs poussières./ Il émousse tout tranchant, Il dénoue tout écheveau, Il fusionne
toutes lumières, Il unifie toutes poussières,
Lindauer David - Blunting what is sharp Untying what is tangled Harmonizing what is bright Being
together with the dusty earth.
Lynn Richard John, 2004 - It blunts the sharp, cuts away the tangled, merges with the brilliant,
and becomes one with the very dust.
Mair Victor H., 1990 - It files away sharp points, unravels tangles,
diffuses light, mingles with the dust.
Ma Kou Il émousse ce qui tranche. Démêle les nœuds. Discerne dans la lumière. Assemble ce qui,
poussière, se disperse.
Mabry It blunts the sharp, Unties the knotted, Shades the bright, Unites with all dust.
MacHovec Frank J. , 1962 - In it, conflicts (sharp edges) are satisfied (rounded);
differences (tangles) are resolved (united); observations (light) are clarified (tempered);
disturbances (turmoil) are quieted (submerged).
Maclagan P. J. (1898-99): Blunt sharpness ; loose entanglements;
attemper light : harmonize dusk.
Marshall Bart, 2006 - It blunts sharpness, unravels entanglements,
diffuses brightness, merges with dust.
Matgioi (Albert de Pouvourville): il émousse son activité, dénoue ses voiles, harmonie sa
splendeur, s'unit à sa poussière;
Maurer Herrymoon, 1985 - It blunts edges, Unties tangles,
Harmonizes lights, Unites all dust.
McCarroll Tolbert, 1982: Blunt the sharpness. Untie the knot.
Soften the glare. Settle with the dust.
McDonald John H.: In it all sharpness is blunted, all tangles untied, all glare tempered, all turmoil
smoothed.
McDonald J. H. (1996): It dulls the sharp, unties the knotted, shades the lighted, and unites all of
creation with dust.
Mears Isabella (1916): It rounds our angles. It unravels our difficulties. It harmonizes our Light. It brings
our atoms into Unity.
Medhurst C. Spurgeon, 1905 - It removes sharpness, unravels confusion,
harmonizes brightness, and becomes one with everything.
Merel It cannot be cut, knotted, dimmed or stilled;
Mitchell Stephen, 1988 - (from chapter 56): blunt your sharpness, untie your knots, soften your
glare, settle your dust./ émousse ton tranchant, délie tes noeuds, adoucis ton regard, laisse ta
poussière se déposer.
Moss Roberts, 2001- propozitie transferata in 56
Muller It blunts sharpness Untangles knots Softens the glare Unifies with the mundane.
Ni Hua-Ching, 1995 - It has no sharpness, yet it rounds off all sharp edges. It has no form, yet it
unties all tangles. It has no glare, yet it merges all lights. It harmonizes all things and unites them
as one integral whole.
Nyssen Olivier : Pousser sa pointe, délivrer sa confusion, adoucie sa lumière, uni à sa poussière.
Org Lee Sun Chen: [Equilibrium is maintained by followers of Tao in the following fashion:] It
rounds off [hurtful] sharp [edges]; It unties the entangled (disputes); It tampers the [disturbing
blazing] light; It coalesces with the earthy.
Parinetto Luciano : Smussa le sue punte, districa i suoi nodi, mitiga il suo splendore,si rende
simile alla sua polvere.
Qixuan Liu: It blunts the sharpness, Dissolves the currents, Softens the intense light, Assimilates
all substances.
Red Pine: dulling our edges untying our tangles softening our light merging our dust
Reid Dan G., 2016 - Rounding the points Untying the knots
Softening the glare Unifying the dust
Roger T. Ames and David L. Hall : It blunts the sharp edges And untangles the knots; It softens the glare
And brings things together on the same track.
Rosenthal S.: When tempered beyond its natural state, the finest blade will lose its edge. Even the hardest
tempered sword, against water, is of no avail, and will shatter if struck against a rock. When untangled by a
cutting edge, the cord in little pieces lies, and is of little use. Just as the finest swordsmith tempers the finest
blade with his experience, so the sage, with wisdom, tempers intellect.
With patience, tangled cord may be undone, and problems which seem insoluble, resolved.
Suzuki D.T. & Paul Carus: 2. "It will blunt its own sharpness, Will its tangles adjust; It will dim its own
radiance And be one with its dust."
Ta-Kao Ch’u, 1904 - deplasat in cap 56 Blunt all that is sharp; Cut all that is divisible;
Blur all that which is brilliant; Mix with all that is humble as dust; [This is called absolute equality.]
Tam C. Gibbs, 1981 - Blunting sharp edges, resolving confusions,
Diffusing glare, uniting the world:
Tan Han Hiong: Tao blunts its own sharpness, Simplifies its own complexity, Attenuates its own
brilliance, And mingles with the dirt.
Tienzen Gong - Blunt the sharp, Untangle the knotted,
Soften the glare, Merge with dust.
Towler Solala, 2016 - It blunts the sharp and untangles the knots.
It softens the glare and unites with the dust of the world.
Tran Cong Tien : It blunts all sharp edges; it unties all tangles; it harmonizes all lights; it unites the
worldly dusts.
Ursula K. Le Guin: Blunting edge, loosing bond, dimming light, the way is the dust of the way.
Waley Arthur : In it all sharpness is blunted, All tangles untied, All glare tempered, All dust soothed.
Walker Brian Browne, 1996 - Blunting sharp edges, Untangling knots, Softening the glare, It evolves
us all and makes the whole world one.
Wei Henry , 1982 - It blunts the sharp; It unravels the tangled; It harmonizes with the light;
It mingles with the dust.
Wayism It blunts the sharp and unravels the tangled; harmonises with the light; mingles with the dust.15
Wieger Il est paisible, simple, modeste, amiable./ 4.3 It is peaceful, simple, modest, amiable.
Wilhelm Richard, 1911: Er mildert ihre Schärfe. Er löst ihre Wirrsale. Er mäßigt ihren Glanz. Er vereinigt
sich mit ihrem Staub. / Richard Wilhelm & Étienne Perrot : Il émousse leur tranchant. Il démêle leurs
noeuds. Il tempère leur éclat. Il s'unit à leur poussière./ Desenreda las confusiones. Suaviza las
aristas. Modera el brillo. Se une con el polvo..
Wing R.L : It blunts the sharpness, Unties the tangles, And harmonizes the brightness.
It identifies with the ways of the world.
World It blunts the sharp and hones the blunt, unravels knots and binds all things, dulls the glare and
shines the mundane, manifests the dust and clears the air.
Wu John C. H. , 1961: It blunts all sharp edges, It unties all tangles, It harmonizes all lights, It unites the
world into one whole. ./ Translated into Spanish by Colodrón Alfonso: Embota las aristas afiladas,
deshace los enredos, armoniza todas las luces, une al mundo en un todo.
Wu Yi : It blunts its own sharpness, unties its own tangles, tempers its own brightness,
unites itself with dust.
Yang Xiaolin: It dulls its sharpness, unties itself from the outside world,
Dims its brightness, and makes itself like dust.
Yutang Lin: Its sharp edges rounded off, Its tangles untied, Its light tempered, Its turmoil
submerged,
Zhang Z. Thomas : Smoothening sharp edges; Resolving conflicts; Harmonizing glares;
Blending into the earth.
Zhengkun Gu: It shows no sharpness, stays away from entanglements, glows with veiled radiance,
mingles with dust.
Zi-chang Tang : It blunts all sharpness; it settles all disputes; it harmonizes all lights and it unites
all lands.
Fraza 4 ( propozitiile 819 ) Sentence 4 ( 8-9)

Capitolul 4 Fraza 4 ( alcatuita din propozitiile 8-9) / Chapter 4 Sentence 4 (8-9)
c 08-11 Maestrul celor dintai maestri celesti/ Heaven's Prelude / Des Himmels Vorspiel
Mirahorian, 1992, 1997, 2017:

4.08. 湛兮 zhàn xí
Ascuns, ah
Hidden, oh,
Verborgen, ach,
4.09. 似或存。sì/shì huò cún 。

ca si (omni)prezent
yet otherwise present.
doch andererseits gegenwärtig.
Ram O, ce neprihanire! Fiintarea sa e vesnica!

CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: O! Neprihănire! Fiinţarea sa este
veşnică.
Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: el va aparea ca existind in mod limpede. / то оно
будет казаться ясно существующим.
Luca Dinu, 1993: o! cat de ascuns , el nici nu pare a exista
Lupeanu Mira, 1997: Afund2, Precum vesnicia 4
Şerban Toader, 1999: O, limpezime de cleştar ( in v.a.: "cristal") [El] pare a vieţui veşnic (in v.a.: "că
vieţuieşte" ). ( vedeti notele in comentariu).
Sarbatoare Octavian, 2000/2002: Pare ca vesnic ramane fara capat./It looks like doesn't have an end.
Su Yan, 2009: El pare, ca intr-un adânc de ape, că e şi că nu e. ( vedeti notele in comentariu).
Stanislas Julien (1842): Ô qu'il est pur ! Il semble subsister éternellement.

Balfour, Frederic H. (1884): Pellucid [as a spreading ocean] it yet has the semblance of permanence.
Addiss & Lombardo (1993): Deeply subsistent -

Bahm Archie J., 1958 - Yet no matter how many natures come into being, they can never exhaust
Nature.
Beck Deep and still, ever present.
Blackney Raymond, 1955 - A deep pool it is, Never to run dry!
Bynner Witter, 1944 - Its image in the wellspring never fails.
Byrn T. (1997) : It is hidden but always present.
Carl Abbott, 2012- Deep and clear, it appears to exist.
Chalmers John, 1868 - In tranquillity it seems ever to remain.
Chan Wing-Tsit : Deep and still, it appears to exist forever.
Chang Chung-Yuan : Clearly, indeed, it remains.
Chen Chao-Hsiu: The Tao is so clear and so transparent that, it is nearly invisible, nearly
formless;
Chen Ellen M.: Dark (chan), It seems perhaps to exist (ts'un).
Cheng Hong David So deep and profound, It has forever existed.
Cheng Lin, 1949- It is so vague that its very existence may seem doubtful.
Chou-Wing Chohan: It will remain in its depths forever.
Cleary Thomas, 1991- Profoundly still, it seems to be there:
Correa Nina: Unfathomable! It had a beginning or perhaps it has always existed.
Crowley Aleister, 1918 - Oh Tao, how still art thou, how pure, continuous One beyond Heaven!
Derek Lin : So indistinct! It seems to exist
Dicus John, 2002 - Its depths are hidden, universal and eternal.
Douglas Allchin 2002 - Submerged deeply, obscurely seen.
Duyvendak J. J.-L.: Qu’elle est profonde, comme demeurant toujours ! / Duyvendak Jan J. L., 1954-
How deep it is, as if it will last forever !
Evola Julius : Chiarore inestinguibile. 1/ È inafferrabile eppure onnipresente
Ganson C.: It is like a deep dark pool.
Gia-Fu Feng: 4.4 Oh, hidden deep but ever present! I do not know from whence it comes.
Goddard Dwight and Henri Borel, (1919): Oh, it is tranquil! It appears infinite;
Gorn-Old Walter, 1904 - it is wholly without attachment.
Hansen Chad - Ooo! It's like it partly endures.
Hatcher Bradford, 2005 - So deep & clear Seeming as though seeming to exist
Henricks Robert G.: MWD: Submerged! It seems perhaps to exist.
Heysinger Isaac Winter, 1903 - How pure and still the Tao is! as if it would endure
Forever and forever, oh! whose offspring can it be?
Hilmar Klaus : Deeply concealed, yet it seems to be real. /How pure and still the Dao is, as if it
would ever so continue!
Hinton David: A clarity so clear it only seems real,
Ho Lok Sang: Unfathomable, who would know its existence?
Holly Roberts (2005):
Huang Chichung: How transparent, As if existing !
Huang Tao : Ah! Limpid, it seems to exist forever.
Hwang Shi Fu: How pure and still the Tao is, as if it would ever stand.
Intoppa Francesco, 2000 - quanto profonda
Jiyu Ren: It has no form or image, but actually it exists.
Kari Hohne (2009): Darkly visible, it only seems as if it were there.
Kim Ha Poong: Deep and still, it seems as though existing forever.
Kimura Yasuhiko Genku: Transparent yet invisible, The Tao exists like deep pellucid water.
Kiyoashi : It is hidden but always present.
Kline A. S., 2003- Shadowy, it seems hardly there.
Kohn Livia (1993): Profound it is —Like something eternal.
Kunesh Tom : Like a spring-fed pool in a quiet forest it has no bottom no beginning no end.
Kwok Man-Ho , Palmer, Ramsay, (1993): Tao exists, Tao is
LaFargue Michael : Deep, it is perhaps like an enduring something.
Larre (Père Claude Larre) : « Profondeur d'abîme On dirait une présence»
Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): Darkly visible, it only seems as if it were
there.
Lau, D.C. (1963): Darkly visible, it only seems as if it were there.
Lauer Conradin Von: Sa pureté est indicible. Il n'a pas de commencement. Il est.
Legge James, 1891- How pure and still the Tao is, as if it would ever so continue!
Li David H. : So deep, as if it exists.
Lin Paul J.: So serene, as if it hardly existed.
Liou Kia-hwai:. Profond, il paraît durer toujours./ Il semble très profond, il parait durer toujours.
Lindauer David - Such depth! It seems to somehow exist.
Lynn Richard John, 2004 - Its depth is so deep, oh, that it seems somehow to exist.
Mair Victor H., 1990 - Submerged it lies, seeming barely to subsist.
Ma Kou D’une profondeur invisible Il est là
Mabry Dimly seen, yet eternally present,
MacHovec Frank J. , 1962 - It is like a deep, dark pool.
Maclagan P. J. (1898): Placed it is, resembling that which might always survive .
Marshall Bart, 2006 - Dark, invisible, it only seems to be.
Matgioi (Albert de Pouvourville): Oh! Qu'il est pur. Il semble subsister de toute éternité.
Maurer Herrymoon, 1985 - Existent and deep!
McCarroll Tolbert, 1982: It is hidden deep yet ever present.
McDonald John H.: It's like a deep pool that never dries.
McDonald J. H. (1996): It is hidden but always present.
Mears Isabella (1916): Pure! It appears to be everlasting in principle.
Medhurst C. Spurgeon, 1905 - Pellucid! It bears the appearance of permanence.
Merel Its depths are hidden, ubiquitous and eternal;
Mitchell Stephen, 1988 - It is hidden but always present./ Stephen Mitchell traduction Benoit
Labayle: Il est caché mais toujours présent.
Moss Roberts, 2001- Is like the darkness of the deep; There its living presence bides.
Muller It is so full! It seems to have remainder.
Ni Hua-Ching, 1995 - It seems so obscure, yet it is the Ultimate Clarity.
Nyssen Olivier : Une profondeur qui ressemble peut-être à un entrepôt.
Org Lee Sun Chen: [Tao] is so unfathomable [laying beneath the phenomenon] that in all
likelihood it exists!
Parinetto Luciano : Quale profondità! sembra che da sempre esista.
Qixuan Liu: Is it being or non-being?
Red Pine and so clear as if it were present
Reid Dan G., 2016 - Tranquil! Asthough having a life of its own
Roger T. Ames and David L. Hall : So cavernously deep — It only seems to persist.
Rosenthal S.: With wise administrators, all can exist in unity, each with the other, because no man need
feel that he exists, only as the shadow of his brilliant brother.
Suzuki D.T. & Paul Carus: 3. Oh, how calm it seems to remain!
Ta-Kao Ch’u, 1904 - In its depth it seems ever to remain.
Tam C. Gibbs, 1981 - Such depth, something seems to exist there.
Tan Han Hiong: Vast and profound, it appears that it could go on forever.
Tienzen Gong - Hidden, yet seemingly present!
Towler Solala, 2016 - It is tranquil and serene and endures forever.
Tran Cong Tien : Hidden in the deeps, yet it seems to exist forever.
Ursula K. Le Guin: Quiet, yes, and likely to endure.
Waley Arthur : It is like a deep pool that never dries.
Walker Brian Browne, 1996 - Something is there, hidden and deep!
Wei Henry , 1982 - Calm like a deep pool it seems to remain.
Wayism It is hidden but always present, calm like a deep pool.
Wieger Se répandant à flots, il paraît rester (il reste) toujours le même./ 4.4 Spilling itself out in
waves, it seems to remain (it remains) always the same.
Wilhelm Richard, 1911: Tief ist er und doch wie wirklich./ Richard Wilhelm & Étienne Perrot : Il est
profond et semble pourtant réel/ Es profundo, y aun así, parece real..
Wing R.L : So deep! It resembles a certain existence.
World It is the essence of all things. No one can comprehend its origin.
Wu John C. H. , 1961: Hidden in the deeps, Yet it seems to exist forever./ Translated into Spanish by
Colodrón Alfonso: Oculto en las profundidades, parece existir eternamente.
Wu Yi : Deep but clear, it seems to exist and not to exist.
Yang Xiaolin: It is so elusive, yet seems present.
Yutang Lin: Yet dark like deep water it seems to remain.
Zhang Z. Thomas : Deepness appears to be where the intangible exists.
Zhengkun Gu: It is formless and invisible, but indeed exists.
Zi-chang Tang : The clear mind will be constantly receptive.

Capitolul 4 Fraza 5 ( alcatuita din propozitiile 10-11) / Chapter 4 Sentence 5 (10-
11)
Mirahorian, 1992, 1997, 2017:
4.10. 吾不知誰之子，wú bù zhī shéi/shuí zhī zǐ/zi,

Ich weiß nicht, wes Kind es ist –

El pare să fie anterior Suveranului Cerului[ instelat; imaginii primordiale]
seemingly Heaven's prelude.
anscheinend des Himmels Vorspiel.
Ram Nu stiu al cui Fiu ar putea sa fie. El este mai dintr-inceput decat insusi Domnul Cerurilor.
CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Nu ştiu al cui fiu ar putea să fie.
El este mai dintr-un început decât însuşi Domnul Cerurilor
Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: Eu nu stiu cine i-a dat nastere. El este premergator
stramosului fenomenelor(1)./ Я не знаю, чье оно порождение, [я лишь знаю,
что] оно предшествует небесному владыке.
Luca Dinu, 1993: Al cui fiu este nu stiu, insa pare a fi dinainte de zei 7
Lupeanu Mira, 1997: N-am cunostinta al cui fiu este 5
Dar pare sa-l fi precedat Pe insusi Imparatul Cerurilor 6
Şerban Toader, 1999: Eu nu ştiu al cui urmaş (in v.a.: "fiu" ) [el] este: pare un strămoş [chiar], al
Împăratului Ceresc (in v.a.: "să fie dinaintea zeilor"). 4 ( vedeti notele in comentariu).
Sarbatoare Octavian, 2000/2002: Nu stiu cum a fost creiata, Pare ca a existat chiar înainte de
Creator./ /I do not know who originated it, It seams to be before the Creator Himself.
Su Yan, 2009: Al cui fiu este nu ştiu, dar era inainte de toţi zeii cu chip 4 ( vedeti notele in
comentariu).
Stanislas Julien (1842): J'ignore de qui il est fils; il semble avoir précédé le maître du ciel."
Balfour, Frederic H. (1884): I know not whose offspring it is. Its ειδωλον existed before God was
[Nota DM: ειδωλον: idee, idol, reprezentare, imagine, forma/ shape, figure, image, image of the mind: idea,
representation, idol].
Addiss & Lombardo (1993): I don't know whose child it is. It is older than the Ancestor.
Bahm Archie J., 1958 - To look for an external source of Nature is foolish, for Nature is the source
of all else."
Beck I do not know its source. It seems to have existed before the Lord.
Blackney Raymond, 1955 - Whose offspring it may be I do not know: It is like a preface to God."
Bynner Witter, 1944 - But how was it conceived? - this image Of no other sire."
Byrn T. (1997) : I don't know who gave birth to it. It is older than the concept of God.
Carl Abbott, 2012- I don’t know of whose child it is,
It resembles the ancestor of the Supreme Being.
Chalmers John, 1868 - I know not whose son it is. It appears to have been before God.
Chan Wing-Tsit : I do not know whose son it is. It seems to have existed before the Lord.
Chang Chung-Yuan : I do not know who created it, But it is likely that it existed prior to God.
Chen Chao-Hsiu: no one can know its origin, for it came before all creation.
Chen Ellen M.: I do not know whose child it is, It is an image (hsiang) of what precedes God (Ti).
Cheng Hong David I do not now whose child it is, It has existed before the notion of God
Cheng Lin, 1949- I do not know its origin, but I believe that its existence preceded that of the
gods.
Chou-Wing Chohan: I don't know whose seed it is, But it looks like the predecessor of the
universe itself.
Cleary Thomas, 1991- I don't know whose child it is, before the creation of images.
Correa Nina: My intellect doesn't understand whose child it could be. It seems to have preceded the first
concept of existence.
Crowley Aleister, 1918 - This Tao hath no Father; it is beyond all other conceptions, higher than
the highest."
Derek Lin : I do not know whose offspring it is Its image is the predecessor of God
Dicus John, 2002 - I don't know where it came from, It existed before the beginning."
Douglas Allchin 2002 - Who knows wherefrom? It just echoes from the time before time.
Duyvendak J. J.-L.: Engendrée par je ne sais qui, elle est l’image de ce qui fut avant les « Empereurs ». /
Duyvendak J. J. L., 1954-Generated by I know not what, it is the Image of what was before the
Emperors."
Evola Julius : Vi potrebbe mai essere un creatore - un padre per questo Supremo ?/ Come
potrebbe essere stato generato ? È anteriore (e superiore) al Signore del Cielo.
Ganson C.: I do not know its source. It is like a prelude to nature, a preface to God.
Gia-Fu Feng: 4.5 It is the forefather of the gods.
Goddard Dwight and Henri Borel, (1919): I do not know from what it proceeds. It even appears to be
antecedent to the Lord.
Gorn-Old Walter, 1904 - I do not know who gave it birth; it is more ancient than God."
Hansen Chad - I don't know whose son it is. It is before the emperor of signs!
Hatcher Bradford, 2005 - We do not know whose child this is But imagine it divinity’s ancestor."
Henricks Robert G.: MWD: We don't know whose child it is; It seems to have [even] preceded the
Lord.
Heysinger Isaac Winter, 1903 - I do not know whose son it is, its birth is so obscure
It seems it might have been before God, in eternity!"
Hilmar Klaus : I don’t know anything about its origin, evidently it was Heaven's prelude.
I do not know whose son it is. It might appear to have been before God.
Hinton David: whose child could it be? Apparently it precedes gods and creators.
Ho Lok Sang: Today I know of no child of anyone Who resembles our ancient forefathers. (Who
followed the Dao).
Huang Chichung: I do not know whose son it was; Seemed to precede the Emperor."
Huang Tao : I do not know whose son it is, This who is exceeding the Heavenly Emperor.
Hwang Shi Fu: I do not know its origin, and it seems to have existed before the coming of all
gods.
Intoppa Francesco, 2000 - non so di chi sia figlia; sembra anteriore al signore del cielo
Jiyu Ren: I don't know where it was born of, (I only know) it appeared before the Lord.
Kari Hohne (2009): I know not its name. It existed before the ten thousand things. I call it Tao.
Kim Ha Poong: I don't know whose son it is. It bears the image of God's forefather.
Kimura Yasuhiko Genku: Its origin is unknown, For it existed before Heaven and Earth."
Kiyoashi : I don't know who gave birth to it. It is older than God.
Kline A. S., 2003- I don’t know whose child it is. It seems like the ancestral form."
Kohn Livia (1993): I do not know. Whose child is it? Its appearance precedes the gods.
Kunesh Tom : Is atheism born from theism? No one knows. But it is the natural state of all being.
Kwok Man-Ho , Palmer, Ramsay, (1993): but where It came from I do not know. It has been shaping
things from beforethe First Being, from the before the Beginning of Time.
LaFargue Michael : I don't know of anything whose offspring it might be - it appears to precede
God.
Larre (Père Claude Larre) : « Nous ignorons de qui elle procède Pressentant qu'elle précède
Le Souverain lui-même. »
Lau, D. C. & Sarah Allan (1982)(Ma Wang Tui Manuscripts): I know not whose son it is. It images the
forefather of God.
Lau, D.C. (1963): I know not whose son it is. It images the forefather of God.
Lauer Conradin Von: Nul ne l'a engendré. Il était déjà là quand naquit le maître du ciel.
Legge James, 1891- I do not know whose son it is. It might appear to have been before God."
Li David H. : I do not know whose offspring Direction is; it precedes kings.
Lin Paul J.: I do not know whose son it is. It seems to have preceded God."
Liou Kia-hwai: Je ne sais de qui il est le fils : Il paraît être l’aïeul des dieux./ Fils d'un je ne sais
qui il doit être l'aïeul des dieux.
Lindauer David - I have no knowledge whose child it is It appears to precede the emperors."
Lynn Richard John, 2004 - I do not know whose child it could be, for it appears to have been
born before the Lord.
Mair Victor H., 1990 - I know not whose child it is, only that it resembles the predecessor of God."
Ma Kou Enfant de l’inconnu Ancêtre des dieux.
Mabry I do not know who gave birth to it, It is older than any conception of God.
MacHovec Frank J. , 1962 - I do not know its source. It is like a prelude to nature, a preface to God."
Maclagan P. J. (1898): I do not know whose son it is : it appears to be before God .
Marshall Bart, 2006 - It is the child of no-thing and the father of God."
Matgioi (Albert de Pouvourville): Je ne sais de qui il pourrait être le fils; il paraît antérieur au
Souverain du Ciel;
Maurer Herrymoon, 1985 - I don’t know whose child it is. It looks to be the source."
McCarroll Tolbert, 1982: I do not know whose child it is. It existed before the common ancestor.
McDonald John H.: Was it too the child of something else? We can hardly tell. A substanceless image of all
things seemed to exist before the progenitor that we hardly know of.
McDonald J. H. (1996): I don't know who gave birth to it. It is older than the concept of God.
Mears Isabella (1916): I do not know whose Son It is, It existed before God was manifest in Form."
Medhurst C. Spurgeon, 1905 - I know not whose son it is. Its Noumenon was before the Lord."
Merel I don't know where it came from; It came before Nature.
Mitchell Stephen, 1988 - I don't know who gave birth to it. It is older than God."/ Stephen Mitchell
traduction Benoit Labayle: Je ne sais qui lui a donné naissance. Il est plus ancien que Dieu."
Moss Roberts, 2001- Child of whom I cannot tell, Liken it to the ancestor of ancestors.
Muller It is the child of I-don't-know-who. And prior to the primeval Lord-on-high.
Ni Hua-Ching, 1995 - Whose offspring it is can never be known. It is that which existed before
any divinity."
Nyssen Olivier : Je ne sais de qui est l'enfant, il ressemble au premier des dieux.
Org Lee Sun Chen: I do not know whose offspring it is; But I know that it existed prior to, as well
as surpassed, the [Five] Phenomenon Gods [who were worshipped as heavenly governors of
changing of seasons].
Parinetto Luciano : Non so di chisia figlio, pare anteriore all'Imperatore del Cielo.
Qixuan Liu: I don't know which son takes after which father.
Red Pine I wonder whose child it is it seems it was here before the Ti
Reid D. G., 2016 - I do not know whose child it is It appears to have preceded the primordial ruler"
Roger T. Ames and David L. Hall : I do not know whose progeny it is; It prefigures the ancestral gods.
Rosenthal S.: Through conduct not contrived for gain, awareness of the Tao may be maintained. This is
how its mysteries may be found.
Suzuki D.T. & Paul Carus: I know not whose son it is. Apparently even the Lord it precedes.
Ta-Kao Ch’u, 1904 - I do not know whose offspring it is; But it looks like the predecessor of Nature."
Tam C. Gibbs, 1981 -I do not know whose child it is.
It seems to have existed before the Ancestor."
Tan Han Hiong: I do not know whose progeny it is. It was there before the existence of the
creator.
Tienzen Gong - I do not know from whence it comes. Forefather of gods."
Towler Solala, 2016 - I don't know form where it comes yet it is the ancestor of all."
Tran Cong Tien : I do not know whose child it is; it seems to be the common ancestor of all, the
father of things."
Ursula K. Le Guin: Whose child? born before the gods.
Waley Arthur : Was it too the child of something else?
We cannot tell. But as a substanceless image it existed before the Ancestor.
Walker Brian Browne, 1996 - But I do not know whose child it is - It came even before God.
Wei Henry , 1982 - I do not know whose son it is. It apparently antecedes the Creator."
Wayism I don't know who gave birth to it. It is older than our understanding of God.
Wieger Je ne sais pas de qui il est le fils (d’où il procède). Il paraît avoir été (il fut) avant le
Souverain. / 4.5 I do not know of whom it is the son (where it comes from). It seems to have been
(it was) before the Sovereign.
Wilhelm Richard, 1911: Ich weiß nicht, wessen Sohn er ist. Er scheint früher zu sein als Gott."/ Richard
Wilhelm / Étienne Perrot : Fils de qui, je ne sais. Il paraît être antérieur à Dieu./ No sé de quien es hijo.
Parece anterior a Dios./
Wing R.L : I do not know whose offspring it is, This Image in front of the source.
World It is older than the concept of God.
Wu John C. H., 1961: I do not know whose child it is; It seems to be the common ancestor of all, the
father of things."/ Translated into Spanish by Colodrón Alfonso: Ignoro de quién es hijo; parece ser
el antepasado comúna todos, el padre de las cosas."
Wu Yi : I do not know whose son it is. It symbolizes that which precedes the Creator.
Yang Xiaolin: I do not know its origin; It should exist before the God that people worship.
Yutang Lin: I do not know whose Son it it, An image of what existed before God.
Zhang Z. Thomas : I do not know from where the theory comes, it appears to come from our late
ancestors.
Zhengkun Gu: I do not know where it comes, It seems to have appeared before the existence of
God."
Zi-chang Tang : We do not know whose descent it is. It existed before all phenomena and all
lives.
5. Comentariu / Commentary / Commentaire / Kommentar/

Comentario/Commento
vedeti imaginea din introducere
Termenul 4.4 din dictionar are adaugata o nota in rosu:

用 yòng yong4 yung yong R: utilizare, nevoie; utilizabil, util, utilitate; avantaje; beneficii, a
utiliza, a aplica, a face; a folosi; a pune în acţiune (funcţiune); a funcţiona; a opera; funcţie; uz;
folos; folositor ( a face uz de: ); mijloace; a face /recruta/angaja (funcţionar; servitor); a consuma, a
cheltui; cheltuieli; a goli; a umple ; ( chiar daca azi toata lumea observa doar consumul, golirea,
trebuie sesizat ca orice utilizare, actiune sau activitate goleste ceva si umple altceva- golesti
farfuria, dar umpli stomacul; orientarea catre o economie de consum, in care nu se mai fac lucruri
trainice, a insemnat o crestere fara precedent a muntelui de lucruri aruncate, o umplere a gropilor
de gunoi; fara reciclare vom fi ingropati in gunoaie);
Ellen M. Chen comenteaza ca si Dumnezeu este inradacinat in Tao:

"Tao is not the Kantian ideal of reason nor an empty concept. It is the fruit of an act of imagination
(象) in an effort to capture this prior as the dynamic creativity whose effects are all the beings that
ever come to be. God (Ti, 帝) the greatest and most powerful being, is not the source of all. God is
rooted in Tao whose existence is in question."
5.2. Concluzii si comentarii ale altor traduceri
In Anexa 1 se afla o analiza ampla, care foloseste traducerile existente in lb. franceza
Léon Wieger, 1913 ( vedeti lucrarea citata in Bibliografie ).

Le Principe foisonne et produit, mais sans se remplir.
Gouffre vide, il paraît être (il est) l’ancêtre (l’origine) de tous les êtres.
Il est paisible, simple, modeste, amiable.
Se répandant à flots, il paraît rester (il reste) toujours le même.
Je ne sais pas de qui il est le fils (d’où il procède). Il paraît avoir été (il fut) avant le
Souverain.
Note
Ce chapitre important est consacré à la description du Principe. A cause de l’abstraction du sujet,

et peut-être aussi par prudence, ses con-clusions choquant les anciennes traditions chinoi-ses,
Lao-tzeu emploie trois fois le terme atténué paraître, au lieu du terme catégorique être. — Il ne se
prononce pas sur l’origine du Principe, mais le fait antérieur au Souverain des Annales et des
Odes. Ce Souverain ne saurait donc être, pour Lao-tzeu, un Dieu créateur de l’univers. Il n’est pas
davantage un Dieu gouverneur de l’univers, car jamais Lao-tzeu ne lui fera une place dans son
système, à ce titre. La déclaration faite ici, qu’il est postérieur au Principe, équivaut donc
pratiquement à sa négation. — Le Princi-pe, en lui-même, est comme un gouffre immense,
comme une source infinie. Tous les êtres sensi-bles sont produits par son extériorisation, par sa
vertu tei opérant dans le binôme ciel-terre. Mais les êtres sensibles, terminaisons du Principe, ne
s’ajoutent pas au Principe, ne le grandissent pas, ne l’augmentent pas, ne le remplissent pas,
comme dit le texte. Comme ils ne sortent pas de lui, ils ne le diminuent pas, ne le vident pas non
plus, et le Principe reste toujours le même. — Quatre qualités lui sont attribuées, qui seront plus
tard souvent proposées à l’imitation du Sage (par ex. Chapitre 56). Ces qualités sont assez mal
définies par les termes positifs paisible, simple, modeste, amiable. Les termes de Lao-tzeu sont
plus complexes. Etre mousse, sans pointe ni tranchant. N’être pas embrouillé, compliqué. N’être
pas éblouissant, nais luire d’une lumière tempérée, plutôt terne. Partager volontiers la poussière,
la bassesse du vulgaire.
Richard Wilhelm / Étienne Perrot :
Le Sens(Tao) s'écoule sans cesse.

Mais dans ses effets il ne déborde jamais.
C'est un gouffre sans fond, il paraît être l'ancêtre de toutes choses.
Il émousse leur tranchant.
Il démêle leurs noeuds.
Il tempère leur éclat.
Il s'unit à leur poussière.
Il est profond et semble pourtant réel, fils de qui, je ne sais.
Il paraît être antérieur à Dieu.
Notes : Richard Wilhelm / Étienne Perrot

Le mot « Ti », que Strauss traduit par le SEIGNEUR, signifie d'une part les souverains divins de la
plus haute Antiquité, d'autre part le Souverain, hypostasié en tant que Seigneur du Ciel,
l'« Ancêtre », de la dynastie de l'époque et le Dieu suprême.
Quatre phrases sont une répétition du verset 56 et sont ici supprimées.
Quant au passage extrêmement difficile : « Je ne sais de qui il est le fils », et même selon une
autre lecture : « de quel homme il est le fils », cf. verset 25, où il est dit :
« Je ne sais pas son nom. »
J. J.-L. Duyvendak (1889-1954) - Tao Tö King, Le Livre de la Voie et de la Vertu
Texte chinois établi et traduit avec des notes critiques et une introduction
par J. J.-L. Duyvendak (1889-1954)
La Voie est vide ; malgré son emploi elle ne se remplit jamais.

Qu’elle est insondable, comme l’aïeule des dix mille êtres !
Qu’elle est profonde, comme demeurant toujours !
Engendrée par je ne sais qui, elle est l’image de ce qui fut avant les « Empereurs ».
NOTE
« Dix mille êtres » dans le texte traditionnel est suivi par la phrase : « Elle émousse ce qui est
aigu, elle débrouille ce qui est emmêlé, elle tamise ce qui est lumineux, elle égalise ses
traces », ce qui est dédoublement d’un passage du chapitre LVI. Je l’ai omise ici, parce
qu’elle me semble troubler le sens et qu’originellement elle n’avait pas de commentaire
dans le présent chapitre.
Il est peu probable que la même phrase ait été répétée deux fois dans un texte aussi bref que le
Tao-tö-king. Pour le sixième signe houo (19) « peut-être », je lis, avec une vieille inscription des
T’ang, le caractère kiou (20) « longtemps », qui dans sa forme ancienne lui ressemble beaucoup.
Voir aussi mes notes sur VI. Je fais de même quelques lignes plus loin, où je traduis « demeurant
toujours ». Aucun des commentateurs ne paraît avoir songé à cette dernière correction, qui est
pourtant évidente. Bien que cette leçon n’ait pas été transmise, une inscription des T’ang lit,
dans le second cas, tch’ang (2) « constamment », ce qui est une explication de kiou.
Dans le premier cas, avec une négation, je traduis « jamais ».
Ce chapitre est très difficile. Le mot tch’ong (21) se dit, d’une part, de l’eau jaillissante ; d’autre
part, dans le texte du Tao-tö-king, il est généralement expliqué comme signifiant « vide ».
L’image paraît être celle d’un vase qui ne se remplit jamais (voir aussi XLV), qui peut donc tout
contenir ; elle s’étend ensuite à l’idée de la profondeur insondable où tous les phénomènes se
réalisent. Le mot tsong (22), rendu ici par « aïeule », implique en même temps l’idée de « règle
que l’on suit, principe compréhensif » (voir aussi LXX).
La dernière phrase est une vraie énigme. Après : « Qu’elle est profonde » (correspondant à : «
Qu’elle est insondable »), on s’attendrait à une phrase qui correspondrait à : « Comme l’aïeule
des dix mille êtres ». Le parallélisme entre ces deux phrases devient d’autant plus saisissant par
l’omission du passage critiqué plus haut : « Elle émousse ». etc. C’est toujours la Voie qui est le
sujet. Ce que je rends par « engendrée » est le mot tseu (23), généralement traduit par « fils ».
Toutefois, comme je l’ai démontré ailleurs (T’oung Pao, XXXVIII, 334-337), le mot peut aussi être
employé comme verbe, dans le sens d’ « engendrer ». Bien que la construction lui donne la
valeur d’un substantif (pour autant qu’en chinois on peut se servir d’un tel terme grammatical),
c’est certainement à ce sens plus général qu’il faut songer, et une telle interprétation amoindrit
la difficulté d’une personnification inouïe (et peu chinoise) de la Voie comme « fils », qui a
toujours été un problème. Il peut y avoir aussi une allusion au Yi-king, le Livre des Mutations
(voir plus bas, mes notes sur LII), où, dans les Huit Trigrammes, les dix mille êtres sont
représentés comme des « enfants » du ciel et de la terre. On constate que la Voie n’est pas
un des dix mille êtres.
A comparer aussi Houai-nan-tseu I, 11b : « Le Sans-forme est le grand ancêtre des choses
(matérielles), le Sans-son est le grand aïeul des sons. Son fils est la lumière, son petit-flls
est l’eau ; tous les deux sont issus du Sans-forme. »
Le mot siang (24) « image, réflexion » est un mot-clef du Livre des Mutations et se
rencontre dans le Tao-tö-king, XIV, XXI, XXV et XLI. Ici il est pris dans un emploi verbal : « être
l’image ».
« Ce qui fut avant les « Empereurs », correspond à « l’aïeule des dix mille êtres ». C’est le mot ti
(25) que je rends par « Empereurs ». Le mot « Empereur » doit être pris dans un sens
mythologique, tel qu’il figure dans Chang-ti (26) « l’Empereur d’en haut », Hoang-ti (27) «
l’Empereur jaune », etc. Je le prends au pluriel plutôt qu’au singulier. Le sens paraît bien être
que la Voie est antérieure à tout.
Traducerea lui Lin Derek Tao Te Ching insotita de note

The Tao is empty Utilize it, it is not filled up
So deep! It seems to be the source of all things
It blunts the sharpness; Unravels the knots; Dims the glare; Mixes the dusts
So indistinct! It seems to exist
I do not know whose offspring it is Its image is the predecessor of God
Explantion
The Tao is like an empty container that you can fill with water and utilize. Yet no matter how much
you do this, it will never be filled up because its capacity has no limit. It is a bottomless container; it
is infinitely deep.
Despite the emptiness of the Tao, its function is inexhaustible. This emptiness is not the same as
"nothingness," for the infinite depths of the Tao conceal the seeds of Creation. There appears to
be nothing in the Tao, and yet it contains everything.
The Tao is eternal. It outlasts everything. After millions of year, even the tallest, sharpest mountain
peaks will be reduced to gentle rolling hills. After billions of years, even the brightest stars will burn
out and shine no more. In the course of time, all problems will be resolved one way or another.
The proudest achievements of mankind will be reduced to dust.
The Tao is what we call the source of everything. It is indistinct - we cannot see it clearly, nor can
we understand it completely. We do not know how the Tao came to be, or if it came from
anywhere at all. Does the ultimate source have a source? We simply cannot say.
All we can say with certainty is that the Tao embodies the principles of Creation. Thus, if there is
indeed a God who created the universe, the Tao had to be present before the Creation could take
place.
Notes
The Tao is empty; utilize it, It does not fill up.
The emptiness of the Tao, and its function as the source of all things may seem like a contradiction
or a paradox, but this idea happens to coincide with the latest scientific thinking about the origin of
the universe.
According to many physicists and cosmologists, the Big Bang can be seen as a singularity event
where you actually get "something" from "nothing." MIT professor Dr. Alan Guth expresses it this
way:
"It is said that there's no such thing as a free lunch. But the universe is the ultimate free
lunch."
Blunt their sharpness
Unravel their knots
Dull their glare
Mix their dusts
The Tao is the only constant feature in an ever-changing universe. It has always been there
and will always be there. It is entropy, as expressed by the Second Law of Thermodynamics. As
time marches on, energy becomes increasingly randomized and dispersed, and all things tend to
transition from orderly states to disorderly states, everywhere in the universe.
Claude Larre - Dao De Jing,, le Livre de la voie et de la vertu (1977),

traduction et commentaire spirituel de Claude Larre, préface de François Cheng, Paris, Desclée
de Brouwer, 2002, section 4. p. 39
Ce chapitre présente la voie comme un bol vide, qui fait écho au vase vide du chapitre 11, et donc
à tout ce chapitre, traitant de la relation Wu/You. La voie est donc un vide qui permet que tout
arrive. La Voie est cet espace vide dans lequel nous baignons, et que nous ne percevons pas.
Semblable à un abîme, plein d’espace vide, la voie permet le mouvement des choses, leur
transformation, leur apparition. Cet abîme profond est la source. On y perçoit presque l’eau qui en
découle, pour former le filet sans fin du chapitre 6 : « L’Esprit du Val ne meurt point » Evoque la
Femelle originelle. « La Porte de la Femelle originelle » Evoque la Racine du Ciel Terre.
Qui coule filet sans fin Dont on use sans qu’il s’épuise. Le val, l’abîme, sont les vides dans
lesquels les êtres viennent se loger, se nourrir, se transformer. Ils utilisent cet « espace
vide » et ne l’épuisent jamais. Le vide est inusable, il ne peut être vidé davantage.
Les pointes métalliques sont usées, érodées, rouillées, par l’eau qui coule de cette source
d’abîme, de ce vide. Tout ce qui paraît mêlé, comme l’écheveau, est débrouillé : tout paraît clair.
Les lumières elles-mêmes sont harmonisées. Le vide rassemble les poussières. Le vide permet de
reconstituer un tout. La Voie permet d’unifier au sein de son « espace vide de perception ».
Il existe plusieurs mots chinois pour décrire la notion de vide. Dans ce chapitre, il s’agit de «
Chong », formé du radical de l’eau et de « Zhong » la flèche qui percute le centre de la cible. C’est
un moment en suspends où les choses sont parfaitement en place, donnant l’impression de
fluidité. Ce temps en dehors du temps peut durer l’éternité. Le vide est inépuisable, éternel.
Evoquant Wu, il est forme non perceptible, en devenir, toute potentielle.
-----------------------------------------------------
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
HUMANITAS, Bucureşfi. lD93
4
Dao este gol ca un vas 1,
dar folosit, nu poate fi umplut 2:
o! cît de adînc,
el pare strămoşul
celor zece mii de lucruri.
Tocind ascuţimile,
desfăcînd toate nodurile,
armonizînd strălucirile,
unindu-se cu ţărîna3 ,
o! cît de ascuns, 4
el nici nu pare a exista 5,
Al cui fiu este nu ştiu,
însă pare 6 a fi dinainte de zei. 7
Note
1 . Caracterul pe care l-am echivalat prin "gol ca un vas", în funcţie de varianta şi de losele urmate
a mai fost citit. ca "gol. vid", "interior,
înăuntru", "a agita""armonie interioară" etc. Am tradus potrivit "textului vechi" , la fel ca numeroşi
exegeţi moderni (Jiang Xichang, Ma
Xulun, Gao Heng, Zhu Qianzhi etc. ), această lectură subliniind simbolismul vasului (care în
original este marcat şi prin grafia caracterelor)
pe care este centrată prima parte a capitolului.
2. Termenul echivalat de noi prin "a folosi" are şi sensul de "a funcţiona, funcţiune",
ceea ce permite o dublă interpretare a acestui rind.
Astfel, pornind de la analogia între Dao şi vas, el poate fi atît
receptaculul la care se întorc cele zece mii de lucruri, la incheierea
evoluţiei lor în Subceresc (funcţiunea sa fIind de a primi, pasiv) , cit
şi vasul care se revarsă, asemănător unui vîrtej care, printr-un fel de
forţă centrifugă, aduce în fiinţă lucrurile (funcţiunea sa fiind de a da,
activ, de a conferi Putere, de a "naşte" cele zece mii de lucruri) . Această
ultimă lectură, confirmată şi de alte pasaje din Dao De Jing (cf. cap. 5, 6, 341,
impune echivalarea prin .a se epuiza, a se sfirşi" a termenulul tradus de noi prin
"a se umple", rindul trebuind citit: "în funcţiune, este inepuizabil".
Ambele Interpretări sînt la fel de îndreptăţite, noi preferind-o pe cea a lui Wang Bi.
3. Aceste ultime patru rinduri se regăsesc şi in capitolul 56.

"Ascuţimile", "nodurile" şi "strălucirile" se refeferă, în lectura noastră
Ia "cele zece mii de lucruri"; potrivit altor exegeţi însă, ele sînt
atrobuite pe care Dao însuşi, ca regulă a devenirii universale, le-a preIuat
de Ia toate făpturile. Astfel, pasajul ar trebui tradus : "Tocindu-şi
ascutimile, desfăcîndu-şi nodurile ... ". O a treia lectură posibilă, care
se revendică din comentariul lui Heshang Gong, impune ca subiect
al acestor rînduri pe "suveran" sau "Înţelept". Iată cum echivalează
Erkes, pe baza acestui comentariu: "Stop these approaches, loosen
these connections, halmonize this splendour, become one with the dust."
Interpretările pe care le- au primit aceste rinduri sînt şi ele destul

diferite. După Gao Yandi (Citat de Zhang Shunhui) ele oferă un fel
indreptar de comportare suveranului : acesta "îşi toceşte ascuimile",
pentru a se întoarce la starea simplităţii -originare, "desface nodurile",,
care îl leagă de lume, practicînd nefaptuirea, şi ca atare "îşi armonizează
strălucirea", găsindu-şi echilibrul; în sfirşit, el "se uneşte cu
ţărina", căci nu practică nici un feI de exerciţii speciale de prelungire
a vieţii. O altă interesantă lectură simbolică o propune Liou Kia-hway,
care vede în "ascuţimi" un simbol al însusirilor deosebite, în "noduri",
un simbol al conflictului, iar în următorii doi termeni ai seriei
simboluri ale calităţilor şi defectelor. In opinia noastră textul subliniaza,
în diferite moduri, felul în care respectarea lui Dao în Subceresc,
duce Ia realizarea armoniei şi echilibrului universal.
4. "Ascuns", aşa cum este ceva scufundat sau ascuns sub ape,
dupa cum glosează primul mare dicţionar al limbii chineze, Shuowen
jiezi. S-au mai propus şi "nevăzut", "indistinct", "nemişcat". "netulburat, "liniştit" etc.
5. Sau "el pare a exista pe vecie" . "el pare şi că există şi că nu

există" etc. Aceste variante par mai puţin probabile în context.
6. In loc de "a părea", Waley, Duyvendaak, D.C. Lau, Ellen M.

Chen şi Cleary citesc aici "imagine", în sensul imaginii mentale pe
care şi -o face iluminatul cu privire la Dao. Wing-tsit Chan susţine,
pe bună dreptate. că o asemenea lectură face textul să pară mai metafizic
decît este de fapt. Este interesant de remarcat totuşi că acest
capitol nu oferă o definiţie directă a lui Dao, care, în calitatea sa de
obiect al revelaţiei iluminatului, numai pare a fi ceva, nu este ceva,
fiind întru totul dincolo de limbaj .
7. Problema echivalăm corecte a caracterului di, tradus de nof

prin "zei". este destul de controversată, mai ales datorită cantităţii
relativ reduse de informaţii de care dispunem cu privire Ia religia chineză arhaică.
Di a desemnat iniţial, se pare, un sacrificiu destinat strămoşilor.
despre c.are se credea că, Ia moarte, urcă în ceruri, unde trăiesc în
continuare, ca spirite (shen) . In timp . termenul a cunoscut un transfer
de semnificaţie, de la actul ritual în sine di ajungînd să desemneze
destinatarii acestui act, strămoşii. Astfel a apărut, se pare, şi
termenul shang di, "di de deasupra" sau "primul di", probabil întemeietorul
celei de-a cloua dinastii chineze, Shang (sec. - 16 - sec. - I l ) , ulterior
divinizat. Shang di, sau pur şi simplu di, a denumit deci, încă din
zorii civilizaţiei chineze, zeitatea supremă, Dumnezeu. Pe de altă parte,
termenul di are şi sensul. probabil ulterior, de "suveran ", shang
di putînd fi astfel echivalat şi prin "suveranul de sus" sau "suveranul
suprem". Acesta , după cum ne informează fragmentar diverse texte
vechi, locuia în ceruri, unde era slujit de catre spiritele (shen) strămoşilor
(di) , potrivit unei ierarhii care o repeta întocmai pe cea de pe
pămînt. Cită vreme spiritele strămoşilor primeau hrana ofeIită la sacrificii
de către urmaşii lor, ele exercitau o influenţă binefăcătoare pe
pămînt; în caz contrar însă, se transformau în strigoi (gui 1) , bîntuind
pe pămînt şi influenţînd în mod nefast viaţa oamenilor.
Cînd, că tre sfirşitul secolului -II, triburile Zhou au cucelit statul

Shang, intemeind dinastia Zhou (sec. - I l - - 256) , au adus cu sine şi
au impus propria zeitate supremă, Ccrul, tian (cf. cap . 67, nota 8) .
Din acest motiv. termenul di (sau shang di) a început să fie din ce în
ce mai puţin folosit în sensul de "divinitate supremă", continuînd să
fie însă întrebuinţat atît în accepţiunea de "strămoş", cît şi în cea de
"suveran" sau "împărat". Probabil in jurul secolului -4, di a început
să desemneze şi zeitătile tutelare ale elementelor, zeităţi puţin definite
şi cu atribuţiuni delimitate destul de vag; printre ele se numără şi
Huang di,"lmpăratul Galben", considerat tradiţional a fi primul împărat
chinez şi revendicat ultelior de către daoişti drept întemeietor al doctrinei lor.
Ţinînd seama de această pluralitate de sensuri a termenului di

("strămoş", "Dumnezeu", "suveran , împărat" , "zei ai elementelor"), este
greu de stabilit cu precizie în ce sens este folosit termenul aici. Indiferent
de echivalare însă, capitolul subliniază antelioritatea lui Dao
faţă de toate lucrurile, inclusiv faţă de di.
4.1. Dao este ca marea

"Astăzi avem citeva clipe de linişte, îi zise Confucius lui
Lao zi, şi aş îndrăzni să vă întreb despre desăvîrşitul Dao ."
"Trebuie să posteşti ( = să îndeplineşti ritualurile necesare
înainte de a face un sacrificiu) , să îţi purifici inima . să îţi
cureţi spiritul şi să laşi deoparte cunoaşterea. Dao este adînc
şi cu greu se poate spune ceva despre el. Am să ţi- l descriu
totuşi în general.
Ce e luminos se naşte din ce e întunecos, iar lucrurile
despre care se poate vorbi se nasc din ceea ce nu are formă.
Spiritul se naşte din Dao, iar forma se naşte din esenţă; cele
zece mii de lucruri se nasc unele pe altele ( = se reproduc)
pornind de la formă, şi astfel animalele cu nouă deschizături
îşi alăptează puii, iar cele cu opt clocesc ouă.
Dao vine fără să lase urme şi pleacă în nemărginire: nu

are uşă , nu are pereţi şi se întinde peste tot între cele patru
depărtări ( = în lume). Cine rătăceşte pe tărîmul său ( = al
lui Dao) are membrele tari şi gîndirea pătrunzătoare , iar văzul
şi auzul ii sînt ascuţite; el îşi foloseşte mintea şi nu oboseşte
şi răspunde tuturor lucrurilor fără părtinire. Fără Dao, Cerul
n-ar fi înalt, pămîntul n-ar fi întins, soarele şi luna nu şi-ar
urma pe cer, iar cele zece mii de lucruri n-ar putea să trăiască
şi să crească : acesta este Dao!
In plus , ceI ce ştie multe nu e neapărat ştiutor, iar cel
bun de gură nu e neapărat ascuţit la minte , Înţeleptul ocoIeşte
aceste lucruri ( = erudiţia şi elocinţa), dar caută să păstreze
acel ceva care, adăugat, nu măreşte, iar scăzut. nu micşorează ( = Dao) .
Fără capăt de adînc, Dao este ' asemenea
mării
in măreţia: sa , cînd ajunge la capăt , se întoarce la început
( =poartă lucrurile în ciclul infinit al prefacerilor) . El
poartă cu-ngăduinţă în făptură cele zece mii de lucruri şi nu
cunoaşte vreodată istovirea. Oare Calea Înţeleptului diferă de
acest Dao? Cele zece mii de lucruri îşi iau cu toate hrana din
el dar el e fără istovire: acesta este Dao!"
Zhuang zi, cap, 22 "Inţelepciunea călătoreşte în nord"
---------------------------
Lupeanu M.C. Mira si Constantin Lupeanu , 1997,

Lao Zi si Confucius , , Editura "Qilinul de jad"
Tao este ca un vas gol 1

care de-ar fi sa-l umpli,
n-ai reusi niciodata
Abis 2 Originea 3 tuturor lucrurilor!
ZONA DE 4 VERSETE DEPLASATE IN CAPITOLUL LVI

Tociţi ascuţisurile,
Dezlegaţi nodurile,
Armonizaţi razele,
Uniţi toată lumea
Afund 2, Precum vesnicia 4

N-am cunostinta al cui fiu este 5
Dar pare sa-l fi precedat Pe insusi Imparatul Cerurilor6
Semnificatia
tao incomensurabil, abis in spatiu si in timp, ce inglobeaza si ce genereaza; el precede pe
Imparatul Cerurilor; zeitatile in ozitie de subordonare fata de tao
Note
1. tao este ca un vas gol chong sau zhong; vasul miracol, palaria scamatorului
"Ideogramele trasate de mine se citesc usor
Un altul le reproduce oricand;
Dar nimeni nu e capabil
Sa le sondeze profunzimea
Si sa le descopere esenta , spune Lao Zi"
Caracterizare facuta de Lao Zi [ in ce capitol ?] mesajului sau criptic.
A se vedea si capitolele XIV, XLV
XLV ceea mai mare perfectiune pare imperfecta

dar rolul ei nu scade
cea mai mare deplinatate pare goala
dar folositoare
dreapta cea mai dreapta pare stramba
iscusinta suprema pare stangacie
elcinta desavarsita pare balbaiala
calmul infrange miscarea

frigul biruie caldura
limpezimea si tihna sunt modelele lumii
Capitolul 4 asa cum a fost transmis din generatie contine intre liniile 4 si5, inca 4 versete, care sunt
preluate identic in capitolul LVI.
CERCETATORII MODERNI LE-AU ELIMINAT DIN CAP IV.

LVI
Tociţi ascuţisurile,
Dezlegaţi nodurile,
Armonizaţi razele,
Uniţi toată lumea
Iată misterioasa uniune.
2. yuan si mai jos, zhan au acelasi sens: prapastie, abis.

Metafora pt tao, indicand atat marimea, adancimea in spatiu, cat si pierderea acesteia (in timp),
undeva, dincolo de lume, de unde si vine
3. stramos sau origine; sinonim cu muma, poarta, inceput- cuvinte folosite in primele capitole pt
creatorul cerului si pamantului, creator al celor zece mii de lucruri din univers.
Aceasta din urma e o foarte uzitata expresie chinezeasca pt infinitate, multimi infinite.
4. tao este profund si fara forma.El nu poate fi vazut, auzit, pipait ( cap 14) si totusi exista
dintotdeauna
5. "N-am cunostinta al cui fiu este", adica originea lui e necunoscuta ; incepe de nicaieri si de
niciodata si sfarseste niciunde si niciodata [ asta pentru a se ascunde taramul AICI ACUM ]
6. Imparatul Cerurilor e luat ca simbol fiindca tao precede cerul, pamantul, zeii ...
--------------------------------------------
Şerban Toader, 1999: Cartea Despre Tao şi Virtuţile Sale
Traducere din limba chineză veche, introducere, comentariu şi note de Şerban Toader
Editura Ştiintlfica, Bucureşti, 1999
Versetul lV
Tao este vid, şi totuşi [noi] ne slujim de el (in v.a.*: "ne folosim de el"); [el] pare neîncetat că este
gol.(in v.a.: "tot timpul că nu se umple de tot") 1
O, genune ! [El] pare să fie strămoşul "celor zece mii de fiinţe şi Iucruri". 2
Toceşte-ţi ascuţişul şi pune capăt neorânduielii (in v.a.: "dezordinii"), ascunde-ţi stralucirea şi fii
asemeni colbului(in v.a.: "prafului"). 3.
O, limpezime de cleştar ( in v.a.: "cristal") [El] pare a vieţui veşnic (in v.a.: "că vieţuieşte" ).
Eu nu ştiu al cui urmaş (in v.a.: "fiu" ) [el] este:
pare un strămoş [chiar], al Împăratului Ceresc (in v.a.: "să fie dinaintea zeilor"). 4
NOTE
* in v.a.: = in alta varianta anterioara ori posterioara:
1 Tao, deşi este lipsit de formă şi de Înfăţişare, ci este omniprezent şi conţine În sine totul, natura
sa este deplină iar folosul său inepuizabil.
Heshang Gong : "Tao îşi ascunde ren umele ( ... ). Tao este modest şi umil, nu plin de sine."
2 Tao este adânc şi nemărginit ; imposibil de evaluat. EI poate fi perceput, însă percepţia lui este
greu de menţinut. "
Wan Wu, „cele zece mii de fiinţe şi lucruri", reprezintă totalitatea fiinţelor şi lucrurilor din Cosmos;
uneori, termenul desemnează numai fiinţele vii sau exclusiv fiinţele umane.
"Cele zece mii de fiinţe şi lucruri", palpabile şi vizibile, îşi au toate obârşia în Tao, prin urmare el
este numit "strămoş" al fiinţelor şi lucrurilor.
Heshang Gong: "Tao este adânc, de neştuit ; [el] pare a fi strămoşul celor zece mii de fiinţe şi
lucruri."
3 Nu îţi scoate la iveală iscusinţa, ci încearcă să te asemui cu o sferă perfectă. Nu există fiinţă sau
lucru lipsite de opusul lor iar în Univers nu se află vreun loc unde să nu existe contradicţie şi
neorânduială. Astfel, Tao este asemenea unui balsam - el caută să alunge neinţelegerile şi sa
impace, aducând armonie şi unitate. Tao posedă stralucire, însă o păstrează in sine. Natura lui
Tao este sinceră şi deschisă: în locurile pătrate, el ia forma pătrată ; în locurile rotunde, capătă
formă rotundă. El, deşi pare mereu depărtat de toate, se află neincetat în mijlocul fiinţelor şi
lucrurilor. Heshang Gong: "Oamenii caută să fie iscusiti, pentru a căpăta faima de cărturari.
Trebuie ca trăind prin non-acţiunea lui Tao, să dezlegi [neînţelegerile]. Chiar inzestrat cu o
înţelepciune neasemuită, se cuvine să pătrunzi [rostul] neştiinţei (...)' Fii neîncetat ţărână şi colb,
laolaltă cu oamenii de rând, nu te socoti deosebit de ceilalţi."
4 Tao nu are inceput şi nici sfârşit, nu are formă sau înfăţişare - el nu se află într-un loc anumit,
statornicit, ci peste tot, în toate ungherele Universului. Deşi este greu de perceput, Tao este
temelia fiinţelor şi lucrurilor, vieţuind în chip natural, de-sine-stătător.
Heshang Gong: "[Lao zi] spune că trebuie să fii limpede precum cleştarul/cristalul şi netulburat,
astfel vei putea vieţui veşnic. Tao vieţuieşte prin sine însuşi, dinaintea împăratului Ceresc.
Tao există prin urmare dinaintea Cerului şi Pământului. Cei care până astăzi vieţuiesc, întrucât pot
fi netulburaţi şi limpezi precum cleştarul, nu istovesc şi nu deznadăjduiesc, căutând să-i inveţe pe
oameni Să-şi desăvârşeaseă trupul şi sufletul, urmând pilda lui Tao."
------------------------------------------------------------------------
Su Yan Cartea despre Dao si Virtute / Dao De Jing, cuvant inainte, traducere din
chineza veche si note, Editura Herald, Bucuresti, 2009
Dao este gol, fără chip şi formă,
dar ne putem sluji de El la nesfârşit ! 1
Adânc şi de nepătruns, El pare strămoşul 2 celor zece mii de lucruri.
Tocind ascuţimile, dezlegând legăturile, punând in armonie toate strălucirile 3,

făcându-se una cu ţărâna
El pare, ca intr-un adânc de ape, că e şi că nu e.
Al cui fiu este nu ştiu, dar era inainte de toţi zeii cu chip 4
NOTE
1. Bu Yin 不盈 redat prin "ne putem sluji de el la nesfarsit" apare la He Shanggong ca "Dao ese
mereu smerit si niciodata plin de sine"
2. cf marelui dictionar explicativ al limbii chineze cuvantul zong inseamna stramos, origine, stapan,
a respecta, etc
3. Cf. lui He Shanggong sensul frazei e: "desi luminos, prefera sa-s tempereze stralucirea"
4. multi folosesc traducerea " al cui fiu este nu stiu, insa pare a fi existat inainte de Dumnezeu", pt
a demonstra ca Lao Zi prin Dao l-a negat pe Dumnezeu si s-a debarasat de vechile superstitii
religioase Aceasta e o mare gresala. Nu numai ca Lao Zi n-a negat prin aceasta fraza existenta
lui Dumnezeu, dar un lucru si mai important e ca acest cuvant "di " care inseamna "zeitate,
imparat, stramos sau suveran(di) nu e in mod cert Dumnezeu (shang di) despre care vorbim azi.
Unii afirma ca in textul original, "zei cu chip"(xiang di) se refera la dumnezeu (shang di) , ceea ce
nu e corect. Aici xiang inseamna imagine, chip , forma si nu e un substitut pt suprem , superior,
sus(shang), ca atribut pt cuvintele cer, virtute, carturar..
--------------------------------------------------------------------------------
Anexa 1 Chapitre 4 Daode Jing: le Principe
6. Conexiuni / Connections / Connexions/ Verbindungen/

Conexiones/Connessioni
tineti cont de imaginea din introducere
6.1. Conexiuni intre capitole
6.1. 1. Conexiune cu suflul central si vidul din mijloc ( vedeti capitolul 5 si capitolul 6 )
5.05. 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
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 ?
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.
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; vedeţi: capitolul 11 (despre
utilitatea golirii: http://www.danmirahorian.ro/11LaoTzu.pdf ) si articolul: " Puterea lui Socrate
sau efectul acceptarii propriei noastre ignoranţe"; http://www.danmirahorian.ro/Puterea-
Socrate.pdf]
in motion, and even more productive.
bewegt und umso schöpferischer.
Plus on le meut, plus il exhale,
6.1.2. Conexiune cu miscarea de iesire intrare descrisa in capitolul 50

50.1. "A te naşte înseamnă a ieşi din Tao; a muri înseamnă a intra (a te reîntoarce) în
Tao "
6.1.3. Conexiune cu pasivitatea si receptivitatea feminina din capitolul 10
10.10.能為雌乎?! néng wéi4 cí hū ?!
Eşti tu capabil sa intri in starea de a face asta fără a interveni [Păstrându-ţi pasivitatea,
feminitatea, receptivitatea, atenţia imparţială; non-participarea; golul; vidul; absorbind
totul în mod imparţial; poti să conştientizezi procesul respirator fără a-l modifica],/can
you act in a female-passive way? /kannst du handeln auf weiblich-passive Art?/
6.1.4. Conexiune cu apa ( modelul lui Tao) din capitolul 8 si cu termenul xuan ( vedeti:
Anexa 3 din capitolul 6 )
6.1.5. Conexiune cu misterul misterelor si poarta miracolelor din capitolul 1
Conexiuni taoiste
6.2. Conexiune cu Chang Tzu , cap 22 (Tao este oceanul) si 23 ( reguli de atenuare ascutimi
)
6.3. Ben Shen Sufletele Entităţilor viscerale -Tipuri de energie mentala (manifestari psiho-
emoţionale) asociate viscerelor / elementelor /Les Ben Shen ou Cinq Ames Vegetatives /
Ben Shen: the Five Psychical-Emotional Phases
http: //www.scribd.com/doc/45238132/
6.4. Lingshu Cascade Chapitre 8 - Recuplarea/reintrarea la/in curent
http://www.gera.fr/Downloads/Formation_Medicale/Litterature-classique-de-la-MTC/Neijing-
Lingshu/larre-25646.pdf
6.5. "Le Bien descend d'en haut à la manière de l'eau. L'eau gratifie les êtres, ne dispute
rien à personne". (vedeti Capitolul 8 )
6.6. Gaurile de vierme (wormholes ) si calatoria temporala si hiperspatiala
Wormholes and time and hyperspace travel;
vedeti: capitolul 6
6.7. The Dark and Empty Ground of All Beings
vedeti: capitolul 6
6.8. "Diagrama Neconditionatului"
vedeti: capitolul 6
"Diagrama Neconditionatului" apartinind eruditului taoist Ch'en T'uan (906-989 e.n.)

[Retransformarea constiintei spirituale si reintoarcerea la Neconditionat; K'an este unit cu
Li; Reunirea celor cinci respiratii la izvor; Transformarea esentei in suflu si transformarea
suflului in constiinta spirituala (Shen); Poarta Femininului obscur]
7. Dictionar / Dictionary / Dictionnaire/ Wörterbuch/ Diccionario/ Dizionario
7. Lista caracterelor din capitolul 4 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
四 sì si4 sse: R: patru; 4; al patrulea,四處 sì chù: pretutindeni şi in toate direcţiile; vedeţi:
10.44;
章 zhāng zhang1 chang tchang R: capitol; secţiune; paragraf; vedeţi: Dicţionarul capitolului 1
Propozitia 1
4.01. 道沖[冲], 而用之, 或不盈, 或不盈。
dào chōng, ér yòng zhī, huò bù yíng , huò bù yíng 。
dao4 chong1/chong4 , er2 yong4 zhi1 , huo4 bu4 ying2 。
Tao Ch'ung Erh Yung Chih Huo Pu Ying
Tao Tch'ong Eul Yong Tche Houo Pou Ying
Tao se revarsă, dar in utilizare sa, pare a nu fi umplut [Tao dă pe afară, generează, dar rămâne
"gol" ca un vas fără fund, care niciodată nu poate fi umplut (conductă; vortex)].
[This] Tao pouring out yet in use it seems it cann't be filled [overflowing of a bottomless vessel that
remains forever] empty (pipe; vortex)]
[Dies] Dào: wie sich ergießend [überfließend, Überreste "leer"] und doch in seiner Verwendung
wohl [wie] nicht (niemals) zu füllen.
Dao - Projeter - [conj.] - Utiliser - [liaison] – Peut-être - Pas – Être rempli.
4.1: 道 dào dao4,3 tao tao R: calea directă şi destinaţia (realitatea verticală); Way/ Weg;
vedeti: 1.1;
4.2: 沖[冲] chōng chòng chong1,4 ch'ung Tch'ong Japanese kun reading: oki; waku; R:
沖=氵水 Rui+ 中zhōng; zhòng; : mijloc, centru; interior, ax; sinonim cu: 盅zhōng: ceaşcă; bol sau cană
mică; gol (central într-un bol), cavitate; vas fără fund; recipient care nu poate fi niciodată umplut
(conductă; ţeavă; conductă; ciclon; vârtej, vortex; gaură de vierme]; a se precipita; cascadă; a
vărsa; a turna; a se revărsa; a da pe dinafară; a se scurge; a se goli (a mărturisi); abrupt; a plonja;
cădere; vârtej de vânt; furtună; a se ciocni; a intra in coliziune; a agita; excita; a dinamiza; a scutura; talaz,
val; ridicare, urcare; agitaţie a valurilor; a fi agitat; a se precipita; a zgudui, a amesteca; a insufla, a
inspira; a infuza; a cauza mişcare inversă; puls; impetus; impuls contrar; ofensivă; 衝力chōng lì : impuls;
a urca; tineri; a înlocui; substitut; rezervă, fals; 沖[冲] chōng: a uda; a clăti; a spăla (a da afară, a
elimina); a ciocni, a da apă, a grăbi; a se incărca, autostradă, drum public; 沖涼 chōng liáng:
duşuri; 沖[冲] chòng puternic, ce are forţă; dinamic, a lovi; a perfora; 冲击波, chōng jī bō: unda
de şoc (de presiune); 冲中子管: pulse neutron tube; 冲锋陷阵 chōng fēng xiàn zhèn: a ataca si a
trece prin liniile inamice; 冲脉 Chōng Mài Chong Mo Tchong mo: Meridianul penetrant sau de
intersecţie; Vasul piaţă de intersecţie; Vasul trunchi al vieţii; unul dintre 奇經八脈 qi jing ba mai:
"Cele opt meridiane extraordinare (spirituale, profunde, misterioase; miraculoase; stranii; curioase;
ancestrale); 沖服 chōng fú: a lua ud; Infuzarea substanţelor medicinale în apă sau in alte lichide
înainte de ingestie (infuzie; decoct); aceasta, ca aceasta; şi, cu; şi, apoi; dacă, presupunând;
http: //ctext.org/dictionary.pl?if=en&id=11595 E: empty, cavity; bowl; a vessel without bottom; a
hollow vessel that can not be filled (tube, pipe; cyclone, whirlwind, hurricane, tornado, wormhole);
pour over, overflowing; recirculate; go over to the other side ( the soldiers have deserted to the
enemy) to pour; to pour his heart (someone or talk about his problems); storm; plunge; steep;
wash away to fall; run, collide; to shake; excite; contrary impetus ( offensive; cause an offend;
emotionally moving; aroused controversy); contrary impulse; to cause excitement (state of
arousal); stimulating impulse; to ascend; to rise; young; replace; substitute; fake; wash away;
rinse, infuse, flush, clash, collide, develop; 沖[冲] chōng to rinse, to collide, to water, to rush, to
collide (against), to wash out, to charge, highway, public road; 沖[冲] chòng strong, powerful,
forceful, dynamic, to punch; 沖涼 chōng liáng: Showers; 沖 chōng "like a hollow vessel"! ; pouring
out, overflowing; etym.: "Water in the middle" ; F: vide, cavité; bol, tube, tuyau; vide dans un pot
sans fond [tube, tuyau, cyclone, tourbillon; ouragan], se précipiter, plonger, tomber; ébouillanter,
laver, rincer, charger, foncer; avec ardeur, vers; cascade; déborder; verser; recirculer; passer à
l'autre côté ( les soldats ont déserté à l'ennemi); tourbillon; tempête; entrer en collision; secouer;
exciter; impetus impulsion contraire; offensive; causer une offense; monter; jeunes, remplacer;
rechange; faux; 沖[冲] chōng: rincer, entrer en collision, se précipiter, au tableau de bord (contre),
laver, charger; route, voie publique; 沖涼 chōng liáng: Baignade; 沖[冲] fort, puissant, énergique,
dynamique, poinçonner; perforation; 冲[chōng] signifie verser de l’eau bouillante, rincer, tirer la
chasse d’eau (flush), jeter violemment (dash), jaillir, se heurter, entrer en collision, passage
(thoroughfare) ou place/endroit important(e). D’où l’idée d’un bouillonnement, d’un flux d’activité ou
d’énergie entrant en collision, d’une sorte de soupe cosmique d’où tout surgirait, comme le
confirmera d’ailleurs la phrase 4.2.
Ainsi, 沖力 [chōng lì] est la force d’impulsion, l’élan ou le dynamisme. 沖散 [chōngsàn] est la
rupture, la dislocation, la dispersion, la dissémination tandis que 冲积 [chōngjī] est en géologie le
phénomène d’alluvionnement. A noter que 道冲[dào chōng ] « Voie jaillissante » est aussi le «
nom secret » de la seule femme taoïste (1039-1115) a avoir laissé un commentaire réputé sur le
Dao de Jing (Despeux, p.59); G: überlaufen, überfließend; ausschütten, anstürmen, sich
stürzen, zusammenstoßen, rütteln, anstoß erregen, aufsteigen, jung, Ersatz, unecht; frei: "wie ein
Hohlgefäß"!; sich ergießend, überfließend ; etym.: Wasser in der Mitte". 4.2;
* 盅 zhōng for 沖 chōng in 2 texts variations; / in 2 Textvarianten;

高明 Gāo Míng 1996, p. 239. [handleless cup, covered bowl, vessel / henkellose Tasse, bedeckte
Schale, Gefäß].
4.3: 而 ér ör erh eul R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; but [also] (yet) / aber
[auch] )((je-)_doch). etym.: roots or beard / Wurzeln oder Bart. vedeţi: 1.45;
4.4: 用 yòng yong4 yung yong R: utilizare, nevoie; utilizabil, util, utilitate; avantaje; beneficii, a
utiliza, a aplica, a face; a folosi; a pune în acţiune (funcţiune); a funcţiona; a opera; funcţie; a folosi;
uz; folos; folositor ( a face uz de: ); mijloace; a face /recruta/angaja (funcţionar; servitor); a
consuma, a cheltui; cheltuieli; a goli; a umple ; ( chiar daca azi toata lumea observa doar
consumul, golirea, trebuie sesizat ca orice utilizare, actiune sau activitate goleste ceva si umple
altceva- golesti farfuria, dar umpli stomacul; orientarea catre o economie de consum, in care nu se
mai fac lucruri trainice, a insemnat o crestere fara precedent a muntelui de lucruri aruncate, o
umplere a gropilor de gunoi; fara reciclare vom fi ingropati in gunoaie); prin aceasta; astfel; cu,
aşa, la; deci; de aceea; din acest moment; acum, cuţitul multifuncţional şi omnidirecţional cu
miliarde de tăişuri reprezentat de gol- de mâna deschisă( capitolul 11) şi de acţiunea paradoxală
無為 wú wéi, de starea fără formă a apei[cap 8; 11] aflat in opozitie cu tăişul singular sau
unidirecţional al plinului- al acţiunii 為 wéi, al mâinii inchise 利 lì (vedeţi: 8.7), al minţii ocupate de
intenţii, de ură, răzbunare, mânie, incisivitate, de viclenie (căutarea câştigului), de agresivitate, de
critică, de complexe de inferioritate, de apărarea dogmelor, de frica de a pierde; 用以 yòng yǐ : pt
ca să; 用心 yòng xīn: motiv, intenţie, atent; 用人 yòng rén: servitor; 用戶[用户] yòng hù: utilizator;
用處[用处] yòng chu: utilitate; E: use, need, usable, useful, usefulness, benefits, apply, employ, to
operate, means, with; hence, therefore; to, so, and so; from now on, now; to
do/employ/recruit/hire/to engage (servant); to put into action; consume, spend, spending;
expenditures, expenses; used in the negative: need, expenses, outlay; 用以 yòng yǐ: in order to,
so as to; 用心 yòng xīn: motive, intention, diligently, attentively; 用人 yòng rén : (n) servant; F:
utilisation, utiliser, utile, l'utilité, utilisable, avec, (clé 101); besoin; nécessaire, avantages;
appliquer, fonctionner, employer, les moyens, à, ainsi; toutefois; par conséquent; tellement, donc;
et si; à partir de maintenant, maintenant; faire; recruter; engager (serviteur); mettre en action;
consommer, dépenser, dépenses; frais; G: gebrauchen, brauchen, brauchbar, nützlich, Nutzen,
Verwendung, anwenden, sich bedienen, Mittel, vermittels, mit, damit, um zu, deshalb, sodaß, und
so -, nunmehr, anstellen (Diener), in Tätigkeit setzen, verbrauchen, ausgeben, Ausgaben,
Unkosten; 4.4;
* In MW B [ Mǎwáng-duī 馬王堆]: 道沖而用之有弗盈 where 有 : to have, to be; Being; with /

haben, sein; Sein (Seiendes); mit.
4.5: 之zhī zhi1 chih tche R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv şi atributiv; 's [its] /
seiner; of [genitive] / von [(sächsischer) Genitiv]. vedeţi: 1.17;
4.6: 或 huò huo4 huo houo R: sau; fie; ori; poate; dacă; îndoielnic; nedecis; nesigur, unii; unele; cineva;
ceva; stat (teritoriu); regiune; din intamplare; şansă, de exemplu, probabil, altfel, dacă, pe de o parte, pe de
altă parte; 或或unii - alţii, uneori - alteori; fie - sau; 或是 huò shì : fie X ori Y; E: or, either, else; perhaps,
maybe, probably, by coincidence, chance, for instance, probably, otherwise, if, if, on the one hand, on the
other hand, that one - the others; some; 或或some – others, sometimes – sometimes; either – or ; 或是
huò shì (conj) either X or Y; 或 huò likely (probable, presumable, perhaps) F: ou; ou bien, peut-être;
soit...soit...; probablement; par hasard, le hasard, par exemple, sans doute, que ce soit, ou, autrement, si,
si, d'une part, d'autre part; G: durch Zufall, zufällig, etwa, vermutlich, vielleicht, entweder, oder , sonst, ob,
falls, einerseits-andererseits, jemand, man, manchmal, 或或 die einen - die anderen; einige – andere, die
einen – die anderen; manchmal – manchmal; entweder – oder; wohl (wahr-scheinlich, vielleicht). 4.6:
4.7: 不 bù bu4 pu pou R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19;
4.8: 盈 yíng ying2 ying ying R: umplut; plin, umplere, a umple [a adăuga într-un vas], preaplin;
umplut excesiv; surplus; revarsare; a da pe afară; supraîncărcare; excedent, debordant; abundent;
excesiv; exces; complet; abundenţă, deplin, a depăşi; a fi plin de; să fie umplut cu, a avea un
surplus de, a umple până la refuz, a supraintinde un arc; de a adera la (a tine de) şi a face ceva in
exces; a exagera; profit; câştig: 盈虧[盈亏] yíng kuī: profit şi pierdere; 輕盈 qīng yíng: graţios,
suplu, uşor şi graţios, cu inima uşoară, impăcat; relaxat; 非盈利 feī yíng lì: non-profit; a nu putea fi
niciodata umplut pana in buza ( din propozitia 4.1), nu inseamna a fi vid, ci a fi o conducta , ca
"butoiul Danaidelor", care era spart; E: to fill; full, fill; full, overflowing; surplus overflowing;
surplus; to be full of; be filled with, have a surplus of; profit, gain; fill to the brim; to overstretch a
bow; to adhere to (hold on to) and overdo something; 盈虧[盈亏] yíng kuī: profit and loss; waxing
and waning; F: plein, rempli, remplir; dépasser; pleinement; débordante, l'abondance, l'excès,;
pleine, excédentaires; être plein de; être rempli avec, avoir un surplus de; bénéfice, remplir à ras
bord, sursollicitation un arc; d'adhérer à (se tenir) et abuser quelque chose de; gain; 盈虧[盈亏]
yíng kuī: profit et perte; gains et pertes; être rempli, être plein de ou avoir un surplus de; G:
füllen, voll, reichlich, vollenden, übervoll, Fülle, Überschuß, überschreiten; überfüllen; den Bogen
überspannen; etwas festhalten und es übertreiben; 4.8;
不盈 bù yíng: Dupa Heshang Gong : "Tao ramane mereu golit de ego, niciodata plin de sine"
Propozitia 2
4.02. 淵[渊]兮
yuān xī
yuan1 xi1
Yuan Hsi
Yuan Hi
Abisal (adânc golul central dintr-un vortex), Ah,
abysmal (deep; profound), Oh,
abgründig (Tiefgründig; tief), Ah,
4.9: 淵[渊] yuān yuan1 yüan yuan R: abis; gol (central dintr-un vârtej); prăpastie; vâltoare; vârtej
[apă+abis]; adânc; piscină adâncă; profund, temeinic, tangaj; E: abyss gulf, abyss, deep; deep
pool; profound (abysmal); etym.: turbulent water F: eau profonde, abîme, profond; piscine
profonde; G: Abgrund, Strudel, Tiefe, gründlich, tiefgründig (abgründig); Stampfen; etym.:
stürmisches Wasser. 4.9;
4.10: 兮 xī xi1 hsi hi R: [separare suflu] indică o pauză; particulă finală; interjectie de admiratie:
ah, oh; E: oh, ah, alas (oh!, ah!) mostly untranslated interjection used in poetry; F: xī (inter.)
(interjection utilisée en poésie indiquant l'émerveillement) Oh!; 兮[xī] est une particule utilisée
(normalement lorsqu’elle est redoublée 兮兮) pour renforcer la force de l’adjectif, d’où des
traductions comme « Ô qu'il est profond! » (Stanislas Julien) G: oh!, ah! ach! meist unübersetzt
bleibendes Ausrufungswort, in Gedichten gebraucht; / ach (oh!, ah!). 4.10;
Propozitia 3
4.03. 似萬[万]物之宗。
sì/shì wàn wù zhī zōng 。
si4/shi4 wan4/Mo4 wu4 zhi1 zong1 。
Ssu Wan Wu Chih Tsung
Sseu Wan Wou Tche Tsong
ca si al tuturor lucrurilor stramos
Apparaître/Similaire - Dix mille - Êtres - [liaison] – Ancêtre
4.11: 似 sì shì si4 ssu sseu R: egal, similar, ca şi; asemenea, la fel, deopotrivă, a semăna; a
părea; a avea impresia; ca în cazul în care, ca şi cum ar fi; descendent; moştenitor; a continua;
E: like, similar, seem, appear, surpass; equal, similar, similarly, as; like, seem, it seems, offspring;
inherit, to resume; F: égalité, ressembler à, comme; comme si, comment; semblables, similaires;
de même, similaire, sembler être, apparaître; que, sembler, descendants héritier; reprendre;
continuer; G: gleich, ähnlich, als ob, wie, scheinen, es scheint, Nachkommen, erben,
fortsetzen; 4.11;
4.12: 萬[万] wàn wan4 wan wan R: zece mii; vedeţi: 1.21;
4.13: 物 wù wu4 wu wou R: obiect, lucru; vedeţi: 1.22;
4.14: 之zhī zhi1 chih tche R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv şi atributiv; vedeţi:
1.17;
4.15: 宗 zōng zong1 tsung tsong R: stramoş; origine; neam; ancestral; templu ancestral; clan,
familie; nume de gamilie; categorie, facţiune; clasă, gen; şcoală, sectă; religie; fondatorul unei şcoli
sau secte; a onora; ţel; scop; a ţine urmele (cuiva); după exemplul (cuiva), E: ancestor, forefathers
(sources); faction, school, purpose; F: ancêtres; ancêtre, aïeux; principe fondamental; ordre;
secte, clan; école, objectif; but; but principal, objet, grand maître ou modèle; G: Familienstamm,
Familie, Ahnen, Stamm-, Haupt-, Menge, Sammlung, Art, Klasse, Schule, ehren, Vorbild, Religion,
Familienname; Vorfahren (Quellen); 4.15; 70.19;
Propozitia 4
4.04. 挫其銳[锐]
cuò qí ruì
cuo4 qi2 rui4
Ts'o Ch'i Jui
Ts'o K'i Jouei
[Tao ] atenuează ascutimile lor [excesele]*
It blunts their sharpness,
Es mildert ihre Schärfe,
Défaire – Son/Leur – Acéré
4.16: 挫 cuò cuo4 tso ts'o R: a doborî prin tăiere [mana+a sta jos]; a cobori; a trânti; a pisa, a
sfărâma; a disloca; ruptură, breşă; întrerupere; a face rău cuiva, a nedreptăti; a păgubi; a avaria, a
deteriora; a strica; a răni; a jigni; a maltrata, a teroriza, terorist, huligan; a intimida; a reprima; a
inversa; a indoi inapoi; a respinge (atacul); sah; invers; grozav, bravo; E: frustrate, defeat,
subdue, lower; be obstructed; fail; oppress; repress; lower the tone; bend back; dampen; 頓挫
dun4 cuo4: with syncopated cadence (brush stroke in painting); F: revers; échec; réprimer;
abaisser; soumettre; vaincre, déjouer, faire échouer, maîtriser, assujettir, atténuer, réduire ou
abaisser; G: stoßen, drängen, zurücktreiben, verletzen, brechen, umwälzen; 4.16; 56.15;
4.17: 其qí qi2 ch’i k'i R: a ei,a lui,lor; acela; particulă modală; vedeţi: 1.31;
4.18: 銳 [锐锐] ruì rui4 jui jouei R: ascutit; subtire şi ascutit;pătrunzător; scos în evidentă,
accentuat, subliniat; usturător, a ustura; a arde,viu, vioi, energic; mic; acut; subtil; fin; perspicace,
ager, inteligent, spiritual; ingenios; abil; capabil; dibaci, priceput; deştept; ironic, sarcastic; E:
sharp, keen; acute; 尖銳 [jian1 rui4] sharp; intense;penetrating; pointed; F: pointu; acéré; vif; fin,
vif, perçant, piquant, pénétrant, la vigueur; l’esprit combatif; G: scharf, spitz, schneidig, heftig,
schrill, stechend, spitzig, schneidend, scharfsinnig, klug; 4.18; 56.17;
Propozitia 5
4.05.解其紛[纷]，
jiě/jiè qí fēn,
jie3/jie4/xie4 qi2 fen1,
Chieh Ch'i Fen
Kie K'i Fen
deznoada ale lor noduri
untangles their knots,
löst ihre Knoten,
Dissiper - Son/leur – Confusion
« Il résoud le désordre » (Shi Bo)
Dissout leurs nœuds [dénoue tout écheveau, dénoue ses voiles].
4.19: 解[解] jiě jiè xiè jie3 jie4 xie4 chieh kie R: a divide, a separa, a desface, a dezlega; a
slăbi, dizolva, a explica; a se descotorosi de ceva; de la; a trimite, a expedia; nume propriu; E:
separate, divide, untie, decompose; break down; undo, allay, dispel, dismis, explain, interpret,
solve, understand, comprehend, relieve oneself; 不解 [bu4 jie3] not understand; indissoluble; 分解
[fen1 jie3] resolve;和解 [he2 jie3] conciliatory; become reconciled; hie acrobatic display (esp. on
horseback) (old) / variant of 懈[xie4] and 邂[xie4] (old); F: séparer; dénouer; comprendre;
expliquer; défaire; soulager; éliminer, escorter; envoyer sous escorte; apaiser, modérer, dissiper,
chasser, expliquer, interpréter, résoudre, comprendre ou se soulager; G: lösen, losmachen, sich
freimachen, öffnen, loswerden, aufheben, beilegen, auflösen, zerstreuen, erklären, verstehen,
entscheiden, zerlegen, zerstückeln, ein Vers, von, von - her; 4.19; 56.18;
4.20: 其qí qi2 ch’i k'i R: a ei, a lui, lor; acela; particulă modală; vedeţi: 1.31;
4.21: 紛 [纷] fēn fen1 fen fen R: confuz; numeros; variat; dezordonat; E: numerous, confused;
disorderly; restless or unstable mood; a confused state of mind; mixed up; befuddled; F: multiple
;nombreux; de nombreux et divers, abondant, innombrable; confus; emmêlé, en désordre; 紛紛 fen
fen confusément; en foule; en grand nombre; 紛爭 fen tcheng se disputer; G: zahlreich, verworren,
vermischt, Vielfalt; 4.21;
Propozitia 6
4.06. 和其光，
hé/ hè/huó/huò qí guāng ，
he2/he4/huo2/huo4/hu2 qi2 guang1 ，
He Ch'i Kuang
Ho K'i Kouang
softens their glare,
harmonisiert ihren Glanz,
Harmoniser – Sa/Leur – Lumière
4.22: 和 hé/hè huó/huò he ho R: armonie; uniune; coerenţă; impăcare; paşnic; 和 [hé] signifie
doux, gentil, harmonieux, en bon termes ou en paix.
vedeţi: 2.42;
4.23: 其 qí qi2 ch’i k'i R: a ei,a lui,lor; acela; particulă modală; vedeţi: 1.31;
4.24: 光 guāng guang1 kuang kouang R: lumină (conştienţă); vedere; luminos; strălucire (nu
ceva ascuns); aură; slavă; vedere; lucios; neted; şlefuit; nimic; nu mai există; dezbrăcat; chel; gol;
aspect; formă politicoasă de adresare, tu, singur, numai; departe, E: light (consciousness;
awareness); glory, ray; bright; brightness, lustre, glory, honour, scenery, smooth, glossy, polished,
bare, naked, used up, solely, only, merely, alone; F: lumière; rayon de lumière, luminosité; lustre;
gloire; honneur; éclat, poli; lisse; brillant; splendeur, uniquement, épuiser; nu; suffire [complément
de résultat: vide]; G: Licht (Bewusstsein); leuchten, hell, Schein, Glanz, glänzen, blank, glatt,
Anblick, Aussicht, Ruhm, Herrlichkeit, höfliche Anrede, Sie, kahl, nackt, allein, nur, weg, nichts
mehr da; 4.24; 56.23;
Propozitia 7
4.07. 同其塵[尘]，
tóng qí chén ，
tong2/tong4 qi2 chen2 ，
T'ung Ch'i Ch'en
T'ong K'i Tch'en
se unifica/identifica cu al lor praf (lumea)
unites itself with their world.
vereint sich mit ihrer Welt.
Ensemble - Son/leur – Poussière
4.25: 同 tóng tòng tong2 t'ung t’ong R: acelasi; la fel; identic; a înjuga; 同 [tóng] signifie
similaire, semblable, ensemble ou en commun ; vedeţi: 1.43;
4.26: 其 qí qi2 ch’i k'i R: a ei,a lui,lor; acela; particulă modală; vedeţi: 1.31;
4.27: 塵[尘] chén chen2 ch'en tch'en R: praf; murdărie; a păta, defecte; lumea; pamant;
lumesc, pământesc; senzualitate; viciu; ceea ce este infinitezimal; jos, in capitolul 4 si 56 avem:
同其塵 tóng qí chén unifica firele lor de praf; E: dust; dirt, ashes, cinders; world; mundane; this
human world, sensuality, vice; F: poussière; saleté, monde; terre ou ce monde; fameuse
structure en chaîne de 風流微塵蔵 Fēngliú Weīchénzāng /Fūryū Mijinzō (Le Grenier des
poussières subtiles; courant de pensée appelé xuanxue 玄学 (étude du mystère); 同其塵 tóng qí
chén: il unifie leurs poussières; G: Staub, Schmutz, Welt, Sinnlichkeit, Gewöhnliches, Laster,
ein Zehntausendmillionstel; apare in capitolele: 4.27; 56.26;
Propozitia 8
4.08. 湛兮,
zhàn xī
zhan4 xi1
Chan Hsi
Tchan Hi
Ascuns, ah
Hidden, oh,
Verborgen, ach,
Placide/Profonde - [part.] -
4.28: 湛 zhàn zhan4 chan tchan R: adanc; profund; a scufunda în apă, a uda, a muia;ud;a
satura (un lichid); a absorbi, a suge; a fi cufundat (într-un lichid); a se infiltra, a pătrunde; (fam) a
suge; transparent;limpede;clar; liniştit, senin; calm, E: profound, deep; F: azur; profond, épais,
tranquille, placide, pur, clair comme du cristal; tchan abréviation pour la rivière Xiangjiang dans la
province du Hunan; 湛藍 tchan lan azuré; 精湛 king tchan exquis; consommé; parfait; excellent;
G: eintauchen, taufrisch, klar, tief, ruhig, Familienname;
4.29: 兮 xī xi1 hsi hi R: indică o pauză; particulă finală; interjectie de admiratie; vedeţi: 4.10;
Propozitia 9
4.09. 似或存。
sì/shì huò cún 。
si4/shi4 huo4 cun2。
Ssu Huo Ts'un
Sseu Houo Ts'ouen
似或存。sì huò cún.
ca si (omni)prezent
yet otherwise present.
doch andererseits gegenwärtig.
Apparaître/Similaire – Peut-être – Exister
4.30: 似 sì si4 ssu sseu R: egal, similar, ca şi; asemenea, descendent; a continua; vedeţi: 4.11;
4.31: 或 huò huo4 huo houo R: sau; fie; ori; poate; dacă; şansă, de pildă,
probabil,unii/alţii;vedeţi:4.6; 或 [huò] signifie peut-être ou probablement, Cf. 4-1
4.32: 存 cún cun2 ts'un ts'ouen R: a exista; a supravietui; a dăinui; a continua să existe; a (se)
propaga ( prin unde), a (se) răspândi, a feri, a apăra; a păstra, a face provizii de, a stoca; a tine;
若存若亡 ruò cún ruò wáng: uneori îl tine, uneori îl pierde (41); a se răspândi; a se reproduce, a
se înmulti, a dăinui; a retine, a mentine; a păzi; (omni)prezent; 存儲 [ 存储 ] cún chǔ memorie;
stocare; E: exist, live, be; survive; remain, continuous; deposit, store, keep; ubiquitous; F: exister;
vivre; survivre, subsister; conserver; garder; déposer; accumuler, collectionner, mettre en réserve;
mettre en dépôt; consigner; consigne; nourrir; avoir; excédent, stock; vérifier, réserver, retenir, être
en stock, chérir ou abriter; G: durchgehend ; gegenwärtig; allgegenwärtig; 4.32; apare in
capitolele: 4; 6; 7; 41;
Propozitia 10
4.10. 吾不知誰[谁]之子，
wú bù zhī shéi/shuí zhī zǐ/zi ，
wu2 bu4zhi1 shei2/shui2 zhi1 zi3/zi ，
Wu PuChih Shei Chih Tzu
Wou Pou tche Chei Tche Tse
Ich weiß nicht, wes Kind es ist –
Je/nous - Pas - Savoir - Qui - [liaison] – Graine/Enfant
4.33: 吾 wú wu2 wu wou R: eu; noi; a pleca; [gura+5]; E: I, we; my, our; resist, impede; F: je,
moi, nous; mon, notre;résister, à gêner; G: ich, widerstehen, hindern 4.33;
4.34: 不 bù bu4 pu pou R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19;
4.35: 知 zhī zhi1 chih tche R: a cunoaşte; a percepe; a fi conştient; vedeţi: 2.4;
4.36: 誰[谁] shéi shuí shei2 shui2 shei shui chei chouei R: cine?; cineva. E: who, nobody,
anybody; 誰知 shui chih: lit. who knows ;who would have thought ; unexpectedly ;unpredictably; F:
qui; quiconque; qui, quelqu’un ou n’importe qui; 誰知 chouei tche: qui sait; 誰知道 chei tchentao:
Dieu sait ... ; Qui aurait pu imaginer ...? G: wer?, welcher?, wer, einer; wird schei2 gesprochen;
1.17;
4.38: 子zǐ zi tzu tse/u R: fiu; copil; descendent; maestru; esenţă; sămânţă; vedeţi: 子zǐ tzu tseu
F: 子 [zǐ]signifie le fils, l’enfant, la personne, la graine ou l’œuf. C’est également un préfixe utilisé
en Chine ancienne pour marquer le respect ou signifier "Maître". A rapprocher donc du surnom du
sage taoïste Lao Zi 老子, signifiant donc « Vieux Maître » ou « Vénérable Maître ».
Propozitia 11
4.11. 象帝之先。
xiàng dì zhī xiān 。
xiang4 di4 zhi1 xian1 。
Hsiang Ti Chih Hsien
Hiang Ti Tche Hien
El pare să fie anterior Suveranului Cerului [ imaginii primordiale]
seemingly Heaven's prelude.
anscheinend des Himmels Vorspiel.
Semble - L'Être suprême - [liaison] – Antérieurement
4.39: 象 xiàng xiang4 hsiang hiang R: imagine; formă; simbol, figură; piesă; prototip; model
similar, a se asemăna; de asemenea: instelat (referire la: Cer); comparaţie; 外象 wai xiang:
aparenţă externă; 無形無象 wú xíng wú xiàng: fără formă fără imagine; 四象 si xian: patru faze,
care apar prin diviziunea celor doi poli si care ulterior produc cele opt trigrame (vedeţi: 八卦 bā
guà; pa kua); 大象 ; elefant; figură; piesă sau figură tăiată în fildeş (contine 家 jiā chia kia); 气象
rece; instelat (referire la: Cer; Zei; in capitolul 4: "tao este precursorul zeilor (maestrul celor dintai
maestrii; strămoşul suveranilor celeşti : 象帝之先。xiàng dì zhī xiān)"; "l'aïeul des dieux"; );
imaginile 象 xiàng sunt semnele 文 wén prin care natura isi arata modelul; 太象 tài xiàng; 大象 dà
xiàng "marea imagine", ceea ce nu poate fi reprezentat/ ipostaziat [in capitolul 41: 大象無形。dà
xiàng wú xíng "marea imagine nu are formă"; "La grande image n'a pas de forme"], ci doar
contactat nemijlocit[imaginaţia rămâne prizonieră a umbrelor, proiecţiilor (in skrt.: vrittis) şi este
inlaturată ca o formă a exteriorului interiorizat prin cuvinte]; in cap 35: "Cel ce detine Marea
Imagine (a lui Tao este identic cu Tao)[regimul de funcţionare holografica care permite accesul la
cunoasterea directă este non-dualist, adică elimină separarea subiect-obiect; de aci identitatea cu
Tao; aşa trebuie inţeleasă afirmaţia lui Iisus: "Eu si Tatăl meu una suntem" pe care o intalnim in
Veda si Upanishade (vedeti: Mahavakya: "Marile ziceri"); el are intuiţia fundamentală (Marele
simbol; Imaginea prototip; programul universului) şi obţine câmpul defensiv sau aura sfintilor
("Embrionul sacru" Sheng-t'ai, denumit de taoişti şi "floarea de aur"; vedeti 鏡[镜] jìng oglinda si
易 yì schimbare, transformare; mutatie; [Nota DM: ειδωλον: idee, idol, reprezentare, imagine,
forma/ shape, figure, image, image of the mind: idea, representation, idol]; E: figure, image,
elephant, appearance, be like, resemble, look as if; starry ( reference to: heaven; gods) F:
aspect; forme, apparence, image, imiter, ressembler, avoir l’air de, sembler, paraître, éléphant;
l'ivoire; comme; tel; ressembler à ; être comme; qui semble fait constellation, étoile, figures
(d'échec: la tour en chinois); étoilé (référence à: ciel, dieux; il paraît être l'aïeul des dieux); Le
terme d’image, qui traduit le caractère xiang, 象 est très ambigu ; on pourrait tout aussi bien
proposer les mots de "trace", ou d’ "apparence phénoménale"; "ressemble" traduit le caractère
xiang, 象 . Initialement, le premier sens en était d’ailleurs "éléphant", dérivant ensuite sur la "trace"
laissée par l’éléphant, ou sa représentation (en tant qu’ espèce disparue des régions de Chine où
s’est élaborée l’écriture). Est surtout introduit ici le lien entre le non visible et le tangible, le
perceptible ; le corps (au même titre que tout autre "objet") vaut moins par sa réalité matérielle et
substantielle que par la trace qu’il laisse du fait de ses interrelations-interactions avec ce qui lui est
extérieur. G: Elefant, Elfenbein, Form, Erscheinung, Abbild, darstellen, Anschein, Umstand,
Sternbild, Stern, Figur (Turm) im chin. Schach, Vorstellung, Bild; gestirnt. 4.39;14.61; 35.3; apare
in capitolele: 4; 14; 21; 35; 41;
4.40: 帝 dì di4 ti ti R: împărat; conducător suprem; suveran; zeu; legiuitor;天帝 tiān dì
stăpânitorul Ceresc; 上帝 shàng dì: Dumnezeu; 帝國 [帝国] dì guó: imperiu, imperial; E:
emperor; supreme ruler; god; the supreme Being; F: souverains, empereur, est une notion
religieuse qui signifie l’Être suprême d’où 皇帝 [huángdì] qui signifie Empereur. Dieu, le ciel, la
divinité; G: Herrscher, Kaiser, Gott, Himmel, Gottheit; 4.40;
1.17;
4.42: 先 xiān xian1 hsien hien R: strămoş; primul; anterior, dinainte, pre-; stră-; precedent; a
preceda; a pune primul; în faţă; in frunte; înainte; din trecut; decedat; 先漢[先汉] xiān hàn Hsien
Han: pre-Han ; China inainte de 200 i.e.n; 先天 xiān tiān "Pre Celest"; Primordial; inăscut; natural (
opus lui: 後天 hou tiān "Post Celest"; Manifestat; dobândit ); 不先不後 bu xian bu hou: nu inainte
şi nici în faţă; 先見之明 xiān jiàn zhī míng: premoniţie; clarvedere; 先見者xiān jiàn zhě:
(clar)văzător; 先見之明 xiān jiàn zhī míng: precogniţie; clarvedere; previziune; 先知 xiān zhī:
profet; 先生xiān shēng: domnule; 先天自然之能 xian tian zi ran zhi neng: capacitate pre-
natală/pre-celestă; 先天氣 (XianTianQi): Qi pre-natal sau Qi Pre Celest; E: early, earlier, before,
elder generation, ancestor; prior, former, in advance, first; 先生 xiān sheng: sir, mister, teacher,
(title of respect); Sensei (先生) is a Japanese word that basically means "person born before
another." In general usage, it means "master" or "teacher";先天 xiān tiān "Pre Celest", Primordial;
inborn; innate; natural ( in opposition to: 後天hou tiān "Post Celest" or Manifest); 不先不後 bu xian
bu hou: not prior and not after; 先見之明 xiān jiàn zhī míng: foresight; prévoyance; 先見者 xiān
jiàn zhě: seer;先生; 先天自然之能 xian tian zi ran zhi neng: pre-birth natural capability; 先天氣
xian tian qi : pre-birth Qi or pre-heaven Qi; F: aïeux ; ancêtres; ancêtre, le plus tôt; premier;
avant; en avance; pré-;先見者 xiān jiàn zhě: claivoyant/e; 先見之明 xiān jiàn zhī míng:
prévoyance; 先知 xiān zhī prophète; prophétesse; G: erst, erste, zuerst, vorn, vordere, im voraus,
zuvor, früher, vormals, ehemalig, frühere, ursprünglich, anfänglich, alt, vergangen , verstorben,
Vorfahren; 4.42;
in MWD: 兌[兑] duì dui4 tui R: A. a schimba; troc; bucurie, plăcere, fericire; voios; vedeţi:
52.32;
8. BIBLIOGRAFIE / BIBLIOGRAPHY/ BIBLIOGRAPHIE / BIBLIOGRAFIA
Lao Tzu Translations-A collection of all translations of the Lao-tzu (Lao Tseu)
Prescurtari pt. autorul fiecarei variante de traducere a textului lui Lao Tzu
Abreviations for the author of each translation variant of the text of Lao Tzu
LEGATURI CATRE ARTICOLELE DEDICATE FIECARUI CAPITOL
Dosare pdf pentru fiecare dintre capitolele cărţii lui 老子/Lao Tzu/ Lao Zi/ Lao Tseu
intitulată: Cartea Căii spre Cer şi Putere / 道德經 / Tao Te Ching/ Dao De Jing/ Tao Te King
1. Traducerea capitolului 1 ( 第一章 dì yī zhāng ) din Cartea Căii spre Cer şi Putere/Tao Te Ching /
Dao De Jing/ Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ ) /
Translation of Chapter 1 from Tao Te Ching by Lao Tzu
Motto: «Certitudini au doar două categorii de fiinţe umane: 1. ignoranţii, un alt nume pentru morţii
in viaţă, care s-au oprit din căutare pentru a se securiza; 2. cei ce s-au vindecat de orbire, după ce
s-au trezit spiritual prin ancorare in realitatea prezentă in 'Acum si Aici' »
Tao -Axul imuabil al universului este ochiul, centrul sau sinele omniprezent al realităţii / Tao - The
Eye, the Center, the Axis or the Self of the omnipresent Reality/
Imagine pe flickr : Observaţi mişcarea orizontală circulară in axului tuturor vârtejurilor (atmosferice,
galactice) şi mişcarea verticală din ax (miez, inimă, centru)
Tao (Calea nemijlocită, directă sau verticală către cunoaşterea realităţii sursă , eterne ori
atemporale) şi Te (putere; capacitate de acţiune nemijlocită) / Tao (La Voie vers la connaissance
directe) et Te (la Puissance; la capacité d'action directe) /Tao (The Way to direct knowledge and
Te (Power; capacity of direct action)
https://www.danmirahorian.ro/1Laotzu.pdf
2. Traducerea şi comentariul capitolului 2 (第二章 dì èr zhāng) din Tao Te Ching / Dao De

Jing/ Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子laǒ zǐ ) / Translation
and commentary of Chapter 2 of Lao Tzu/Traduction et commentaire du chapitre 2 de Lao
Tseu
2.1. Titlul capitolului 2: Eliberaţi-vă din dualitate, adică din minte
Articol despre falsitatea modelului dualist de ierarhizare estetică şi morală prin impărţirea fiinţelor
şi lucrurilor in frumoase şi urate, in bune şi rele (creată de minte) şi necesitatea de a trece dincolo
de dualitate pentru a ne elibera din minte ;
Plasează-te dincolo de dualitate pe temelia comună a contrariilor/ Place yourself beyond duality on
the common foundation of the opposites;
Dincolo de dualitate: Ştiinţa eliberării / Beyond Duality: The Science of Transcendence
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 de ieşire din timp şi spaţiu cunoscute de civilizaţiile avansate /Three ways to
transcend time and space that are known to all highly advanced civilisations
ADRESA DOCUMENTULUI
http://www.danmirahorian.ro/2LaoTzu.pdf
2.2. Conexiuni/Connections/Connexions/ Verbindungen/ Conexiones/ Connessioni

Articol despre falsitatea modelului dualist de ierarhizare estetică şi morală prin impărţirea fiinţelor
şi lucrurilor in frumoase şi urate, in bune şi rele (creată de minte) şi necesitatea de a trece dincolo
de dualitate pentru a ne elibera din minte ;
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
Cele trei căi de ieşire din timp şi spaţiu cunoscute de civilizaţiile avansate / The Three ways to
transcend time and space that are known to all highly advanced civilisations
ADRESE DE DESCARCARE
http://www.danmirahorian.ro/2Conexiuni.pdf
3. Traducerea şi comentariul capitolului 3 (第三章 dì sān zhāng) din Tao Te Ching / Dao De Jing/
Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子laǒ zǐ ) / Translation and
commentary of Chapter 3 of Lao Tzu /Traduction et commentaire du chapitre 3 de Lao Tseu
Titlul capitolului 3 /Title /Titre /Titel/ Título /Titolo:
Eliminaţi ierarhizarea / Eliminate the hierarchization / Éliminer la hiérarchisation
[ dacă doriţi in echipa/ familia / localitatea/ ţara sau pe planeta dvs o colaborare funcţională, in loc
de una nefuncţională, frauduloasă şi distructivă ]
* Contemporanii, dintre care 99% au fost programaţi să rămână prizonieri in identificarea cu
mintea, cred că anticii făceau aici ( in aceest capitol) o propagandă a unei civilizaţii sclavagiste
anterioare şi inferioare, fără să inţeleagă faptul că intregul mesaj este in opoziţie şi cu tipul modern
de sclavie (identificarea cu mintea), care nu se rezolvă prin revoluţii, răscoale, furt, luptă şi
războaie, ci prin trezire spirituală.
https://www.danmirahorian.ro/3LaoTzu.pdf
4. Traducerea capitolului 4 (第四章 dì sì 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 )
Tao - Izvorul omniprezent (holografic, delocalizat) al realitatii/ Tao - The Omnipresent (
holographic, delocalized) Source of Reality /Tao - La source omniprésente (holographique,
délocalisée) de la Réalité. Caracteristicile realitatii sursa (Tao)/ The Characteristics of Source
Reality (Tao) /Les caractéristiques de la réalité source (Tao)
5. Traducerea capitolului 5 (第五章 dì wǔ zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King
(道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ )
Conexiunea dintre prezenta impartiala si golirea de fluctuatii psiho-emotionale - Temelia
reintoarcerii Acasa (realitatea sursa; Tao ) / Impartial Presence (Awareness) in Lao Tzu and
Patanjali - The connection between Impartiality and Emptiness is the cornerstone of Returning
Home (Source Reality, Tao)
6. Traducerea capitolului 6 (第六章 dì liù zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King
Poarta de intrare in vortex / Poarta feminină a vortexului (玄牝 xuán pìn)/The Access door in the
vortex/ The Female Gate of the Vortex (玄牝 xuán pìn)
La Porte d'accès dans le tourbillon / La porte Féminin du Vortex(玄牝 xuán pìn)
CARACTERISTICILE REALITATII SURSA [TAO]- VORTEXUL PRIMORDIAL -BLACK HOLE
7. Traducerea capitolului 7 (第七章 dì qī zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King
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 ...
8. Traducerea capitolului 8 ( 第八章 dì bā zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King
Apa modelul realitatii sursa (Tao); Ce putem invata de la apa ?
Bruce Lee : "Să fii apă, prietenul meu! / Be water, my friend !/ Soyez l'eau, mon ami ! / Sii Acqua,
Amico Mio ! / Sé Agua mi amigo !
Erorile din "Invata de la toate".
10. Traducerea capitolului 10 (第十章 dì shí zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King
Imbratisarea lui Unu / Embracing the One / 刨一bào yi pao i
Calea de centrare (能為 neng wei ? Ce poate fi făcut ? / What Can Be Done? Que peut-on faire?
Saper agire- Cosa si può fare?/ Lo que es posible hacer ?)
Indicaţi pentru acces la puterea mistică (玄德 xuan de) de cunoaştere directă şi de acţiune
nemijlocită [Mintea iluminată penetrează totul, ştie şi înfăptuieşte totul, rămânând în repaus
absolut]
11. Traducerea capitolului 11 (第十一章 dì shí yī 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 )
Traducerea capitolului 11 din Tao Te Ching ( Dao De Jing ) al lui Lao Tzu ( Lao Zi )
Lao Tzu Lao Tseu Lao Zi Capitolul 11 / Chapter 11 /Chapitre 11 Tao Te Ching/ Dao De Jing
Principiul golirii Principiul golirii The Principle of Emptiness Principe du vide Il Principio del Vuoto
14. Traducerea capitolului 14 (第十四章 dì shí sì zhāng) din Tao Te Ching / Dao De Jing/ Tao Te
Chapter 14 "Ceea ce este esential este invizibil pt ochi" /"What is essential is invisible to the eye" /
"L'essentiel est invisible pour les yeux" /"L’essenziale e' invisibile agli occhi"/"Lo esencial es
invisible para los ojos" /"Das Wesentliche ist für die Augen unsichtbar"
16. Traducerea capitolului 16 (第十六章 dì shí liù zhāng) din Tao Te Ching / Dao De Jing/ Tao Te
De unde provine virusarea : "singura constanta este schimbarea " ?/ From where does come the
error "the only constant is change"?
Cine este constantul , invariabilul, eternul, cel ce nu apune niciodata ?
"A cunoaste constantul inseamna iluminare" / Knowing the constant is called 'enlightenment'/ To
know the Constant is to be called 'enlightened'/Discovering constancy is called enlightenment"/
"Atteindre le Constant c'est l'Illumination" ; "Connaître le constant, c'est l'illumination"; Connaître
l'éternel, c'est être illuminé" (Lao Tzu 16.10; 55.10)
29. Traducerea capitolului 29 (第二十九章 èr shí jiǔ 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 )
Titlu/Title /Titre /Titel/ Título /Titolo: 天下神器 Tiān Xià Shén Qì ; Lumea este un "vas spiritual" /
The world is a spiritual vessel / Le Monde est un récipient spirituel / Die Welt ist ein Geistliches
Gefäß /Il mondo è un vaso spirituale
Lumea este un "vas spiritual" (o entitate sacra) / The world is a spiritual vessel / Le monde est un
vase spirituel (une entité sacrée) / Die Welt ist ein Geistliches Gefäß /Il mondo è un vaso spirituale
De ce nu pornim cu lumea, ci cu noi insine ? De ce nu incepem cu schimbarea altora sau a
noastra, ci cu trezirea ?
Tu esti lumea ? Tu esti o fiinta desavarsita ?
Titluri date de alţi traducători şi comentatori : 為無為 Wéi Wú Wéi Practica non-interventia
(actiunea directa, nemijlocita sau imediată) / Practice Non-Intervention ( direct , unmediated or
immediate action) / Pratique la non-intervention (action directe, sans médiation, sans
intermédiaire ou immédiat) / Üben Nichteingreifen ( direkte, unvermittelte, unmittelbare Aktion ,
oder sofortiges Handeln) / Pratica non-intervento (azione diretta, non mediata o immediata)
(Mirahorian )
Interferenta sau interventia (actiunea mijlocita) inseamna a o distruge / Interference or intervention
( indirect action) means the destruction of it/ Ingérence ou intervention ( action indirecte, avec
médiation ou intermédiaire) signifie la destruction de celui-ci / Interference, Interferenzen oder
Eingriffe bedeutet die Zerstörung von ihm / Interferenza o intervento (azione indiretta, mediata)
significa distruggerlo
33. Traducerea capitolului 33 (第三十三章 dì sān shí sān 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 )
Calea catre iluminare (adevarata cunoastere si putere) si imortalitate / The Way to Immortality and
Enlightenment exposed by Lao Tzu in Chapter 33 /La voie vers l'Immortalité et l'illumination,
exposés par Lao Tseu dans le chapitre 33 / La via verso l'immortalità e l'illuminazione, esposti da
Lao Tze nel capitolo 33
Lao Zi 33 Calea catre omnicunoastere (cunoastere de sine; cunoastere directa), omnipotenta (
capacitati de actiune directa) si imortalitate (intrarea in realitatea sincronica, atemporala a lui
Acum) / Lao Tzu 33- The way to omniscience ( selfknowledge , direct knowledge ), omnipotence
(direct action capabilities) and Immortality ( entering in the atemporal or synchronous reality of the
timeless Now )/ Lao Tseu 33- La voie vers omniscience ( connaissance de soi, la connaissance
directe), omnipotence (capacités d'action directe) et l'immortalité ( l'entrée dans la réalité
synchrone ou atemporelle de l 'intemporel Maintenant) /Lao Tze 33 - La via all'Onniscienza
(conoscenza diretta), l'Onnipotenza (potere di azione diretta) e Immortalità
40. Lao Tzu 40 - Reintoarcerea Returning Feedback Ciclul
Reîntoarcerea [ciclul, feedback-ul ] este caracteristica mişcării lui Tao/ Returning [cycle, feedback]
is the characteristic of the movement of the Tao/ Retournement [cycle, réaction inverse] est la
caractéristique du mouvement du Tao
Trezirea, eliberarea se realizeaza prin reintoarcere la sursa realitatii
47. Traducerea capitolului 47 (第四十七章 dì sì shí qī zhāng ) din Tao Te Ching / Dao De Jing/
Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ )
Cerul -un loc inlauntrul tau-Universul Holografic/ Le ciel est en toi- l’Universe Holographic/ The
Heaven is inside each of us - The Holographic Universe
Unde se afla realitatea sursa ( sinele omniprezent, Dumnezeu, Imparatia lui Dumnezeu, cerul,
codul genetic al universului )
Dictionare
https://www.zhonga.org/
http://www.cojak.org/index.php
Situri dedicate descifrarii primului capitol din Lao Tzu

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
https://www.facebook.com/mirahorian/photos/a.1052438451436481.1073742221.349283161752017/10946
07653886227/?type=3&theater
https://www.facebook.com/349283161752017/photos/?tab=album&album_id=1052438451436481
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DerekLin [Derek Lin The ”Ancient Child” http://truetao.org/ttc/ancient.htm, www.truetao.org/theway/suffer.htm]
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Foucquet [Jean-François Foucquet (1665-1741)Second complete translation into Latin and French]
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les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir, Docteur Marc Heaven qui demanda, avant
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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
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http://web.archive.org/web/20101019071818/http://home.pages.at:80/onkellotus/TTK/Romanian_Sarbatoare_TTK.html
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http://www.taoismonline.org/tao_te_ching_26_51.html
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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/
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Situri dedicate taoismului / Other translations of the Tao te Ching online
http://mysticwicks.com/archive/index.php/t-195145.html
Tao Te King Versions (http://home.pages.at/onkellotus/
http: //www.tao-te-king.org
http: //home.pages.at/onkellotus/TTK/Chinese_Uni-WB_TTK.html
http://www.edepot.com/taocp.html
http://home.pages.at/onkellotus/TTK/_IndexTTK.html
Dictionar buddhist
http: //www.orientaloutpost.com/dictionary.php
Outil : Convertir un texte chinois en pinyin
http: //www.ramou.net/iphp/romaniser.php
Dictionnaire chinois EFEO Pinyin Wade-Giles
http: //www.chine-informations.com/chinois/dictionnaire/index.php
Peter A. Merel. Tao De Ching - Lao Tze
http: //www.chinapage.com/gnl.html
http: //www.nlc.gov.cn/zxfw/jiangzuozhanlan/zhanlan/daodejing/html/01.htm
http: //home.pages.at/onkellotus/TTK/_IndexTTK.html
Tao Te Ching By Lao Tzu, Laozi, Stephen Addiss, Stanley Lombardo
http://books.google.com/books?id=hXoEv5WpqukC&printsec=frontcover&dq=Tao+Te+Ching+By+
Lao+Tzu,+Laozi,+Stephen+Addiss,+Stanley+Lombardo
Translated Chinese Texts
http: //www.a01creative.com/work_details.php?writing=dao-de-jing-way-of-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: //ctext.org/dictionary.pl?if=en&id=11595
http: //de.thefreedictionary.com/aussch%c3%bctten
http: //www.wordhippo.com/what-is/the-meaning-of/german-word-ebenfalls.html
http: //www.babylon.com/affiliates/landing/index.php?id=12315
http: //www.zdic.net/zd/zi/ZdicE8ZdicB0ZdicB7.htm
http: //www.mdbg.net/chindict/chindict.php?wdrst=0&popup=1&wdqchid=%E8%BE%9F%E8%B0%B7
http: //cailab.net/cgi-bin/wordlook.pl?searchtype=chinese&word=traditional
http: //dict.youdao.com/w/%E7%9C%9F%E4%BA%BA/
http: //www.ramou.net/ texte chineze adnotate
Outil : Convertir un texte chinois en pinyin
http: //www.ramou.net/iphp/romaniser.php
texte adnotate http: //www.ramou.net/zhCadreActualite.htm
dictionare http: //www.ramou.net/di/diTable.htm
Zhuang Zi | Ch 01
《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/35-index.html
http://earlywomenmasters.net/tao/ch_06.html
Le Vide Médian par François CHENG
Le livre du vide médian. Albin Michel
http://afdt.chez-alice.fr/TCClecturesdecembre05.htm#haut
Vacuité et Lâcher Prise / Le Chi dans les autres cultures

par Jean Noêl Ortega
http://afdt.chez-alice.fr/TCClecturesjuillet03.htm
DICTIONAR - TEXT ONLINE
http://zhongwen.com/dao.htm
LE PLEIN DU VIDE Xu Yi
http://www2.cndp.fr/secondaire/bacmusique/xuyi/inspiration.htm
The Doctrine of the Mysterious Female in Taoism: A Transpersonalist View. By Evgueni A.

Tortchinov. Department of Philosophy, Ste. Petersburg State University, Russia. 54Kb.
http://earlywomenmasters.net/tao/ch_06.html
http://ctext.org/text.pl?node=11595&if=en&show=parallel
http://www.tao-te-king.org/
================================================================
Anexa 1 :
Chapitre 4 Daode Jing: le Principe

Un retour sur le Tao au travers d’un descriptif de ses manifestations, seule manière objective d’en
parler. Quant à son essence, cela reste et semble devoir rester un mystère !
1道冲而用之或不盈
Le Tao dissémine sans jamais se remplir
http://sensdutao.over-blog.com/article-4-1-le-tao-dissemine-sans-jamais-se-remplir-75362152.html
2渊兮似万物之宗
Insondable ancêtre de toutes choses !
http://sensdutao.over-blog.com/article-4-2-insondable-ancetre-de-toutes-choses-75561879.html
3挫其锐
Il arrondit les angles,
http://sensdutao.over-blog.com/article-4-3-il-arrondit-les-angles-75835841.html
4解其纷
Dissipe la confusion,
http://sensdutao.over-blog.com/article-4-4-dissipe-la-confusion-76049200.html
5和其光
Harmonise la lumière,
http://sensdutao.over-blog.com/article-4-5-harmonise-la-lumiere-76266984.html
6同其尘
Unifie la poussière.
http://sensdutao.over-blog.com/article-4-6-unifie-la-poussiere-76653460.html
7湛兮似或存
Pure présence !
http://sensdutao.over-blog.com/article-4-7-pure-presence-76872642.html
8吾不知谁之子
Je ne sais d’où il vient.
9象帝之先
Il semble antérieur à l’Être suprême
http://sensdutao.over-blog.com/article-4-8-je-ne-sais-d-ou-il-vient-77247931.html
Apasati pe fraza in lb. chineza ca sa ajungeti direct la explicatiile acelei fraza / Cliquer sur le
numéro de phrase vous transportera directement aux explications de la phrase en question.
Commentaires :
Un paragraphe très profond (渊, 湛), à l’exemple du Tao, où rien ne semble assuré, d’où
l’accumulation de 或 (peut-être, probablement), de 似 (apparaître, sembler être) ou encore
象 (sembler, paraître). Ajoutons-y des mots aux multiples sens et l’on comprend que Lao Zi ne
fasse que conjecturer de la nature du Tao et finisse par concéder 吾不知 (je ne sais pas). Nous
aurions pourtant aimé que l’auteur clarifie ce qui est confus (解其纷) ou unifie ce qui est
poussière (同其尘). Mais comment pourrait-il en être autrement puisque 道可道, 非常道 (1-1) ?
Je ne sais qu’une chose du Tao, c’est que je n’en sais rien…
Le paragraphe ouvre néanmoins sur du concret avec une sorte de soupe cosmique d’où
bouillonne et jaillit (冲) toute chose (万物) sans jamais pouvoir être rempli (盈).
Comment en effet remplir ce qui est sans fond et sans limite ?
« Au début du Monde était une soupe cosmique illimitée, compacte et immobile.» déclarait aussi
Anaxagore de Clazomènes (500-428 av. J.-C.)
Nous retrouvons ensuite le vieux débat (Cf. Chap 2) quant à la traduction de 万物 : toutes choses
ou dix mille êtres. Du côté de la cosmologie (« toutes choses »), l’idée générale reste l’harmonie
d’un univers qui ne doit pas être ni trop pointu ou anguleux (锐) ni trop confus (纷), ni trop
lumineux (光) ni trop poussiéreux (尘). Pour ce faire, le Tao atténue ou maîtrise (挫), clarifie ou
apaise (解), harmonise (和) et unifie (同). Il fait en sorte que l’univers opère dans un juste milieu.
« Car il y a deux côtés opposés en toutes choses, et si l’un des côtés l’emporte, ce ne peut être
indéfiniment : l’autre côté, à son tour, l’emportera. Rien, donc, ne peut se maintenir égal à lui-
même – rien si ce n’est la Voie » précise Marcel Conche.( Heraclit - ceea ce nu apune niciodata
este logos- programul care guverneaza tot ceea ce curge permanent )
Côté conseils du Sage à destination des hommes (« dix mille êtres »), dans la continuité du Chap
3, la perception du Tao émousse (挫) ou canalise l’esprit combatif (锐), disperse ou clarifie (解)
la confusion (纷) des esprits, relativise ou harmonise (和) la gloire ou les honneurs (光) et
s’assimile (同) aux défauts (尘).
Le Souverain (帝) évoqué dans la dernière phrase n’a rien de politique mais est plutôt une
référence à une figure mythologique chinoise que l’on retrouve dans les classiques. Apparemment
(象) antérieur (先) à cet Être Surprême, l’origine du Tao demeure mystérieuse, 同谓之玄 (1-8), 玄
之又玄 (1-9), présence (存) profonde et tranquille (湛) !
Galilée s’est retrouvé devant l’Inquisition pour avoir osé reprendre les idées coperniciennes d’un
univers non centré sur la Terre.
Que serait-il advenu d’un Lao Zi suggérant la prééminence du Tao ? Son « je ne sais pas » ou son
« il semble que » viserait-il à ne pas froisser trop de susceptibilités ? « A cause de l’abstraction du
sujet, et peut être aussi par prudence, ses conclusions choquant les anciennes traditions
chinoises, Lao-tzeu […] ne se prononce pas sur l’origine du Principe, mais le fait antérieur au
Souverain des Annales et des Odes […] [ce qui] équivaut donc pratiquement à sa négation »
précise Léon Wieger.
Une chose est sûre : prendre comme Principe un Tao indéfinissable et comme règle un « je ne
sais pas » réduit le risque de dogmatisme et d’antagonismes. Un tel Principe, ouvert et flexible, est
une invitation à la communion spirituelle, loin des clivages et querelles de chapelles.
1道冲而用之或不盈
4-1. Le Tao dissémine sans jamais se remplir
http://sensdutao.over-blog.com/article-4-1-le-tao-dissemine-sans-jamais-se-remplir-75362152.html
Pourquoi le Tao n’est pas vide. Pourquoi il s’use surtout lorsqu’on ne s’en sert pas.
道冲而用之或不盈.
dào chōng ér yòng zhī huò bù yíng
Dao - Projeter - [conj.] - Utiliser - [liaison] – Peut-être - Pas – Être rempli.
Traduction 1 :
Le Dao est vide, est un vide, est comme un bol vide, est comme un vase, que l’usage ne remplit
pas, que nul usage ne comble, qui, en dépit de son emploi ne se remplit jamais, qui paraît
inépuisable à l’usage.
« Le Principe foisonne et produit, mais sans se remplir. » (Léon Wieger)

« Le Tao est tel un puits: sans cesse utilisé mais jamais tari.» (Stephen Mitchell)
« La Voie jaillit et l’on y puise durablement, sans excès » (Catherine Despeux)
► Le Tao est une puissance créatrice illimitée, le « processus infiniment jaillissant de

l’autocréation » (Anne Cheng, p.339), « l’éternel jaillissement des choses » (Maître Eckhart,
p.101).
L’univers, en constante expansion, ne peut se remplir. Selon Catherine Despeux, « si l’on retient
une autre leçon qui remplace le caractère « jaillir », chong, par celui de « vide médian »[
capitolul 5 in conexiuni ], zhong, on peut considérer que, si la voie jaillit, c’est parce qu’il y a ce
vide constant qui permet le renouvellement et qui incite au devenir des choses. » (p.74).
Traduction 2 :
« La Voie est modérée et s'utilise longtemps, sans excès. » (Catherine Despeux)

► C’est ici le caractère 中[zhong] qui est utilisé : « La Voie prise la modération et l’harmonie […]
Il ne faut pas user à l’excès de la volonté et de l’intention, afin de ne pas aller à l’encontre des
avertissements de la Voie. » (Despeux, p.172)
unii pun imaginea unei gauri negre, dar nu inteleg nimic
Contre-sens ?
L’image du récipient statique ou du Tao vide apparaît comme un contre-sens et il sera difficile
d’expliquer par la suite comment le vide produit toute chose. Conradin Von Lauer va jusqu’à dire
que « Le Tao est le vide ». Il est en fait moins question de vide que de profondeur ou d’espace
illimité, de puits sans fond selon la traduction de Stephen Mitchell. Cette dernière version, tout
comme les autres, à l’exception notable de celle du Père Léon Wieger[1], rend toutefois mal
compte du dynamisme créatif du Dao et de la dissémination de sa création dans l’univers. Ainsi, il
s’agit moins d’une source qui se renouvellerait indéfiniment au fond d’un puits que de
l’impossibilité à remplir ce qui n’a pas de fond – ou de limites – ce qui expulse sa production et est
un important lieu de création mais aussi de passage. Marcel Conche fait à juste titre le parallèle
avec le « tonneau des Danaïdes » ( pedeapsa de a umple o conducta sau un butoi gaurit)
mais reste sur l’idée du vide. Enfin, il est bien évident que le Tao génère son flux indépendamment
d’une volonté extérieure ou d’un usage ou besoin "personnel".
♫ Le Tao dissémine sans jamais se remplir
Le Tao bouillonne, projette de la matière, de l’énergie sans que cette matière créée ne puisse
jamais le remplir, le combler ; sans que cet usage, cette fonction ne puisse jamais s’épuiser.
► Le Tao est comme une sorte de trou noir inversé ( polul masculin al vortexului ) qui, au
lieu d’attirer à lui la matière, la projette indéfiniment dans l’univers dont il est lui-même à l’origine,
qui est en continuelle expansion et qui se confond avec lui. Sans fond et sans limites, il ne peut
évidemment être plein. « Ce qui domine – profondeur infini, écoulement infini – est la pensée de
l’infini » précise Marcel Conche. [ a ramas prizonier in minte]
Réflexions :
1. A l’instar du Tao, ne pas se remplir de ses propres productions ou créations intellectuelles, ne

pas prendre la grosse tête ou laisser ses chevilles trop enfler, Cf. 2-14.
2. Disséminer, multiplier les bienfaits mais sans rien attendre en retour ! On n’est jamais trop plein
de générosité ou d’amour et cette fonction se renforce et nous renforce à l’usage. Nos qualités
émanent du plus profond de notre être. Notre humanité ne s’use que si on ne s’en sert pas.
3. Nous sommes également sans fond dans notre capacité à produire des idées, à innover, à
réfléchir, à nous améliorer. « De quelque côté que l’âme aille sur le chemin de connaissance, vers
le dedans ou le dehors, le haut ou le bas, elle ne rencontre pas de limite à sa capacité de faire la
lumière. » (Marcel Conche, Héraclite, p.360)
4. Tout comme la démocratie ou la liberté de la presse, le Tao ne s’userait-il que lorsqu’on ne s’en
sert pas, lorsqu’on oublie sa présence ? [ sabia nefolosita rugineste- functia creaza organul]
2渊兮似万物之宗
4-2. Insondable ancêtre de toutes choses !
http://sensdutao.over-blog.com/article-4-2-insondable-ancetre-de-toutes-choses-75561879.html
Pourquoi tout procède du Tao. Pourquoi nos racines plongent dans l’inconnu.
渊兮, 似万物之宗
yuān xī, sì wàn wù zhī zōng
Profond - [part.] – Apparaître/Similaire - Dix mille - Êtres - [liaison] – Ancêtre
Traductions :
Ce Tourbillon Profond, ce sans-fond, ce gouffre insondable, cette source d’abîme, semble être
l'ancêtre des dix mille êtres, le patriarche de tous les êtres, l’origine, la racine de toutes les
choses du monde.
« Quel abîme ! Il apparaît comme l’ancêtre des dix mille êtres. » (Docteur Marc Haven et Daniel
Nazir)
► Dans la continuité de 4-1, le Tao apparaît comme le créateur de tous les êtres, de toutes les
choses qui remplissent l’univers. Il n’est donc pas vide ! « L’image du vaisseau [au sens ancien
de « vase »] a ici sa limite » concède Marcel Conche, qui contredit néanmoins la caractétistique
génitrice de la Voie en écrivant « il semble qu’en tant que vide, elle appelle les êtres à la remplir ».
Similarité avec 1-4 有名万物之母 ( propozitia din capitolul 1- Existenta este mama celor zece
mii de lucruri) mais nous allons plus profondément dans l’antériorité : après la mère (de toutes
choses), je demande l’ancêtre !
commencement_nb.jpg
-Insondable ancêtre de toutes choses !
Le Tao est insondable parce qu’il n’a pas de fond.
Réflexions :
1. Notre arbre généalogique puise ses racines dans l’inconnu. Qui peut dire, au-delà de quelques
générations, de qui nous sommes réellement les descendants ?
2. Nous partageons tous le même ancêtre : la nature, le Tao ! Notre nature est ainsi d’être frères
et sœurs. En prendre conscience afin de vivre le principe de la fraternité et du partage.
3. Nous avons déjà du mal à nous connaître alors comment connaître nos parents ? A partir du
moment où ils sont insondables car eux-mêmes le résultat d’une multitude de facteurs (génétique,
éducation, expériences, habitudes,…), est-il raisonnable de leur en vouloir pour leurs
manquements ? N’ont-ils pas, eux-aussi, comme tout le monde, fait de leur mieux ?
4. Tout ce que nous sommes devenus, nous le devons originellement à nos parents. Gratitude
pour le plus beau cadeau qui soit : la vie !
3挫其锐
4-3. Il arrondit les angles
http://sensdutao.over-blog.com/article-4-3-il-arrondit-les-angles-75835841.html
Pourquoi la ligne droite n’est pas naturelle. Pourquoi la violence est un malentendu.
挫其锐
cuò qí ruì
Défaire – Son/Leur – Acéré
Traductions :
Il brise leurs pointes, émousse tout tranchant, en émousse les pointes, ce qui tranche.
« Il émousse ce qui est aigu » (Shi Bo)
« Il est paisible » (Léon Wieger)
Dans le contexte de la cosmologie (万物 « toute chose »), qui semble être l’objet du paragraphe,
l’idée naturelle d’arrondir les angles, la droite n’étant pas une forme de la nature, au contraire
de la courbe. Léon Wieger précise : « Être mousse, sans pointe ni tranchant ». Dans l’optique de
万物« dix-mille êtres », on pourrait retrouver plutôt ici l’idée exprimée en 3-1 (不尚贤) de ne pas
surestimer les personnes vertueuses, de limiter l’esprit combatif des individus et Liou Kia-
hway parle ainsi de la symbolique de l’éminence. Ou encore, avec Marcel Conche, que « ce
qui est tranchant (ou aigu, ou pointu) […] ne reste pas tranchant, mais est émoussé », idée
d’impossible préservation que l’on retrouvera en 9-2.
Contre-sens ?
其 [qí] fait normalement référence aux dix mille être mais certains traducteurs le font porter sur Tao
lui-même. Mais comment le Tao pourrait-il « émousser sa subtilité » (Julien) ou « son acuité
» (Haven et Nazir) ? Il apparaîtrait pour le moins surprenant que l’ordre de la nature doive être
modifié par la nature elle-même, qu’elle doive s’auto-réguler…
arbre_danse_nb.jpg
-Il arrondit les angles
Il émousse ce qui est vif. Et nous constatons en effet que tous les astres, soleils et planètes ont
été érodés, par le temps et leur déplacement dans l’espace, en sphères plus ou moins lisses.
-Il canalise l’esprit combatif
Le Tao ne saurait agir directement sur les individus (pour preuve la violence de l’histoire) mais la
perception du Tao limite naturellement les "pointes" ou le "tranchant" de ceux qui y prêtent leur
attention, qui y sont sensible, à l’image du Sage.
Réflexions :
1. Nos villes de béton, toutes érissées de pointes, toutes en lignes droites, s’éloignent de l’esprit
de courbe et de flexibilité de la nature. La foudre frappe d’ailleurs en priorité ce qui est pointu.
2. Que serait un monde qui suivrait les préceptes du Tao ? Certainement un monde plus
paisible… Merci ainsi de bien vouloir propager ces idées autour de vous…
3. L’orgeuil, l’arrogance ou l’agressivité ne sont pas des principes de la nature. La violence
de l’homme est un malentendu. « La nature n’a pas le choix tandis que le choix fait partie de la
nature de l’homme. L’homme en effet possède la raison et le raisonnement. Heureux possesseur
de la force de l’argument, l’homme continue néanmoins à avoir fréquemment recours à
l’argument de la force… La violence serait-elle un signe de bêtise ? Très certainement !
Compenser ses déficiences intellectuelles ou émotionnelles par un comportement violent est un
réflexe fréquent chez l’homme. Utiliser sa force est ainsi paradoxalement chez l’homme un
signe de faiblesse, un aveu d’impuissance. » (Le respect de sa nature)
4. « En Chine, lorsqu’il y a violence, elle est humaine, volonté de puissance, sentiment de
supériorité. Mais la métaphysique, la philosophie, les religions y sont de tolérance. Il ne peut y
avoir et n’y a jamais eu en Chine de fanatisme religieux, ni de volonté de maîtriser la nature et
l’univers. Pas de Dieu qui énonce un diktat, qui dit « je suis la Vérité », sinon pour dire « elle est
multiple », « entendez toutes les voix. » (Anne Robinet, p.279)
4解其纷
4-4. Dissipe la confusion
http://sensdutao.over-blog.com/article-4-4-dissipe-la-confusion-76049200.html
Pourquoi la confusion est encouragée par le système. Comment le Tao aide à s’en libérer.
解其纷
jiě qí fēn
Dissiper - Son/leur – Confusion
Traductions :
Dissout leurs nœuds, démêle tout nœud, résoud tout différent, dénoue tout écheveau, dénoue ses
voiles.
« Il résoud le désordre » (Shi Bo)
« Il dénoue le fil des existences» (Conradin Von Lauer)
L’approche cosmologique serait de donner un ordre et une cohérence à la « soupe originelle »,
d’avoir « une place pour chaque chose et chaque chose à sa place » (Samuel Smiles), de « n’être
pas embrouillé, compliqué » (Léon Wieger qui se contente d’un laconique « Il [Le Principe] est
simple »). Du côté de l’homme, l’idée que les conflits ou les différents des êtres se résolvent
naturellement. « Ce qui est noué (ou mêlé) […] ne reste pas noué (ou mêlé), mais est dénoué
(ou démêlé) ou se dénoue » précise Marcel Conche qui ose la comparaison avec les simples «
lacets noués ». ( sireturile inodate; aliajele care se separa in componente - in timp)
-Agence le désordre
L’univers, ordre en constante mouvance, est un désordre permanent…
-Dissipe la confusion
L’étude du Tao (ou plus exactement le fait de suivre sa voie) dissipe le désordre dans les cœurs
(Cf 3-5) et permet la compréhension (Cf. 1-9)
Réflexions :
1. La confusion est la stratégie du système pour nous affaiblir et nous faire consommer. Si tout
était clair, nous serions tous heureux et en pleine forme!
2. « Notre époque se caractérise par la profusion des moyens et la confusion des intentions
» (Einstein) Que souhaitons-nous véritablement faire de nos vies ?
3. Comprendre les manipulations et mettre de l’ordre dans sa vie et ses idées : les
premières étapes sur le chemin du contentement personnel !
4. En attendant l’illumination du Tao, découvrez et apprenez à dépasser les manipulations
écologiques et alimentaires
5和其光
4-5. Harmonise la lumière
http://sensdutao.over-blog.com/article-4-5-harmonise-la-lumiere-76266984.html
Pourquoi il nous faut éviter l’éblouissement. Pourquoi l’arrogance conduit à l’obscurité.
和其光
hé qí guāng
Harmoniser – Sa/Leur – Lumière
Traductions :
Accorde leurs lumières, harmonise toute lumière éblouissante, tempère sa splendeur, fusionne
toutes lumières, tempère leurs éclats.
« Tamise la lumière » (Catherine Despeux)
Au niveau du cosmos, prolongation de l’ordonnancement de 4-4 : les points lumineux, les soleils,
doivent être harmonieusement répartis et dispersés. « Pourquoi l’univers est-il si uniforme à
grande échelle ? Pourquoi semble-t-il être identique en tous points de l’espace et dans toutes les
directions ? » s’interroge ainsi Stéphen Hawking (Une brève histoire du temps, p.157) Le jour doit
aussi harmonieusement succéder à la nuit et ne pas être trop éblouissant afin de permettre le
développement de la vie. Côté hommes, de trop grandes disparités de brillance attire les
convoitises et suscite les jalousies. Nous retrouvons ainsi l’idée de 3-1 ou 3-2 : la mise en
avant des personnes, de leurs qualités (Liou Kia-hway), « la gloire d’un champion, d’un soldat
vainqueur » (Marcel Conche) ou des biens brillants sont sources de désordre et ne durent pas.
eroarea ierarhizarii valorice- creaza dezordini ( hotie, invidie)
Mieux vaut donc être « modeste » (Léon Wieger).
Ce qui fait dire au Maître du Bord du Fleuve que « même lorsque seule la clarté est visible, il
faut être conscient de l’obscurité et ne pas, par sa brillance, troubler autrui. » (Despeux,
p.174)
Et en effet « Il faut conclure à l’existence d’innombrables corps obscurs à côté du soleil, - des
corps que nous ne verrons jamais. » (Nietzsche, Par-delà le bien et le mal, p.192)
- Harmonise la lumière
« Le soleil est adoucit par un nuage » va même jusqu’à dire Jonathan Star…
-Tempère l’arrogance
Ou « relativise la gloire »
Réflexions :
1. Relativiser nos qualités et se rappeler que « La beauté n’est pas tant une qualité de l’objet
considéré qu’un effet en celui qui le considère » (Spinoza) ou que « On ne doit pas juger
d’un homme par ses grandes qualités, mais par l’usage qu’il en sait faire » (La
Rochefoucauld)
2. « Pourquoi l'homme fut-il créé le dernier jour ? Pour que, si l'orgueil le prend, on puisse lui
dire : dans la création, le moustique t'a précédé. » déclare Le Talmud.
3. Ce qui brille est généralement de l’ordre du paraître. [ordine/ierarhie in lumea efectelor ]
Tout ce que le système nous présente comme étant éclatant (le show biz des strass et des
paillettes) est en réalité d’une pitoyable superficialité.
4. « Si tous les gens qui vivent ensemble s'aimaient, la terre brillerait comme un soleil » (Proverbe
français) Mais dans ce cas, pourrions-nous encore y vivre ? Le bien se comprend par le mal
comme la lumière se comprend par l’obscurité, Cf. Chap 2.
6同其尘
4-6. Unifie la poussière
http://sensdutao.over-blog.com/article-4-6-unifie-la-poussiere-76653460.html
Pourquoi tout est poussière. Comment se forme l’Unicité.
同其尘
tóng qí chén
Ensemble - Son/leur – Poussière
Traductions :
Réunit, unifie, rassemble leurs poussières, fait un de toutes poussières, s’assimile à la poussière
« Se mêle à toute poussière » (Feng Xiao Min)
« Il réunit le monde » (Shi Bo)
► Côté cosmos, nous retrouvons là la formule catholique rituelle du mercredi des cendres
« Souviens-toi que tu es né poussière et que tu redeviendras poussière ». identificarea cu trupul,
materia ca la noi
La formule également de l’astrophysicien Hubert Reeves : « Nous sommes tous des poussières
d’étoiles ! »
Une autre interprétation est proposée par Marcel Conche : « ce qui est dispersé à la façon de
poussières, ou désuni […] se rassemble (ou s’unit), ou peut se rassembler, cela en vertu de
l’unicité et de l’indissociabilité des contraires » et d’illustrer cette règle avec « les eaux qui
formeront les ruisseaux, puis le fleuve. » unirea contrariilor= calea de a ne intoarce in
ocean- vedeti capitolul 2
Le Tao offre à l’homme la possibilité de percevoir l’Unicité de toute chose, la présence du Tao
dans chaque grain de poussière. -
legatura cu principiul holografic din capitolul 47
William Blake scria: "sa vezi universul intr-un graunte de nisip si raiul intr-o floare salbatica". (To
see a World in a Grain of Sand and a Heaven in a Wild Flower; Voir un Monde dans un grain de
sable, et un ciel dans une fleur sauvage).
Côté hommes, la notion de poussière ou de sale, pourrait se référer aux défauts (Liou Kia-
hway), qu’il convient là aussi de relativiser et de considérer comme faisant aussi partie du Tao (Cf.
2-5) « Partager volontiers la poussière, la bassesse du vulgaire » précise Léon Wieger (qui
se contente dans sa traduction d’un laconique « amiable ») et l’on retrouvera cette idée dans le
Chap.8
Contre-sens ?
Toujours cette question du 其 [qí] faisant référence au Tao : comment le Tao pourrait-il s’unir à
« sa poussière » ? Le « Du rien, crée toute chose » de Conradin Von Lauer est une image
plaisante mais qui s’éloigne par trop du sens des caractères chinois.
- Unifie la poussière
Sous-entendu : et avec structure un monde…
- Accepte les défauts

Sous-entendu : les réunit avec les qualités afin de présenter un être complet…
Réflexions :
1. Le monde n’est qu’un amas de poussière ordonné. Notre folie pourrait-elle tout réduire en
cendre ? Chaque composant pris isolément est fragile et nous avons en effet la technologie pour
désintégrer la planète…
2. Chaque grain de poussière présente la structure de l’univers.
3. « Quand nous fragmentons la matière brute (ou mélangée) nous pouvons la réduire en atomes.
Mais puisque les atomes seront aussi sujets à une division ultérieure, toutes formes d’existence
matérielle, qu’elles soient grossières ou délicates, ne sont que l’ombre de la particulatisation et
nous ne pouvons leur attribuer aucun degré de réalité absolue ou indépendante. » (Ashvaghosha,
cité par Fritjof Capra, p. 297)
4. Un peu de modestie car notre nature est aussi constituée de poussière « En physique
atomique, nous ne pouvons jamais parler de la nature sans, simultanément, parler de nous-
mêmes. » (Fritjof Capra, p. 71)
5. Nous sommes aussi constitués de défauts et d’imperfections et il est illusoire de rejeter cette
caractéristique naturelle.
7湛兮似或存
4-7. Pure présence !
http://sensdutao.over-blog.com/article-4-7-pure-presence-76872642.html
Pourquoi le Tao est ça. Comment nous pourrions nous en inspirer.
湛兮, 似或存
zhàn xī, sì huò cún
Placide/Profonde - [part.] - Apparaître/Similaire – Peut-être – Exister
Traductions :
Profond, intense, pur, caché dans les profondeurs, profondeur d’abîme, sans forme et invisible,
d’une profondeur invisible, il semble exister partout et éternellement, être à jamais, subsister
éternellement, durer toujours, on dirait une présence, il est là, il est toujours présent.
- « Ô qu'il est pur! Il semble subsister éternellement.» (Stanislas Julien)

- Retour sur 4-1 et 4-2 avec notion supplémentaire de présence ou d’existence, ce qui rejoint
également 2-15. « Si profond, si pure, si tranquille. Il a toujours été ainsi » propose Jonathan Star.
« La profondeur de la Voie […] est la raison de sa permanence » explique Marcel Conche.
Contre-sens :
La notion d’invisibilité n’apparaît pas dans les caractères et l’on peut s’étonner qu’une profondeur
soit invisible (Ma Kou), la perception de la profondeur étant ou n’étant pas ! Dire que le Tao « est
caché mais toujours présent » (Stephen Mitchell) est une autre surprise, le Tao étant au contraire
présent en toutes choses et donc bien visible ! Globalement, cette phrase a donné du fil à retordre
aux traducteurs et je ne saurais non plus prétendre à une quelconque « vérité »…
-Pure présence !
Sous-entendu « Pure présence sereine » afin de rendre compte de 湛 »…

Continuité avec 4-6 : le Tao est présent partout et en tout. Point d’exclamation afin de ne pas
oublier 兮[xī]
Réflexions :
1. Quand faisons-nous réellement acte de présence ? Quand sommes-nous véritablement présent

dans l’instant (présent) ? « Le vrai bonheur serait de se souvenir du présent » (J. Renard, Journal)
2. – « Allo, tu es où ? » – Je suis où je suis et j’entends en profiter au maximum, sans être
dérangé par une sonnerie toutes les dix minutes ! Au-delà de la question de la nocivité des ondes,
n’est-ce pas le fait d’être joignable à tout moment qui est problématique ?
3. La sérénité découle de ces moments de totale perception, en harmonie avec le flux du Tao.
4. « Hier est derrière, demain est un mystère, aujourd'hui est un cadeau et c’est pourquoi on
l'appelle présent. » (Dicton chinois)
8吾不知谁之子
4-8. Je ne sais d’où il vient
http://sensdutao.over-blog.com/article-4-8-je-ne-sais-d-ou-il-vient-77247931.html
Pourquoi il est inutile de savoir. Comment la méconnaissance évite la division et le

dogmatisme.
吾不知谁之子.
wú bù zhī shuí zhī zǐ
Je/nous - Pas - Savoir - Qui - [liaison] – Graine/Enfant
Traductions :
Je ne sais pas, nous ignorons, de qui Il est le fils, d’où il vient, de qui il procède, qui lui a donné
naissance.
-« Je ne sais pas d'où il vient » (Feng Xiao Min)

- Première affirmation directe de Lao Zi pour dire, comme Socrate, qu’il ne sait pas !
Le Big Bang, l’origine du Tao demeure un mystère et les philosophes chinois ne s’embarassent
généralement pas de trop chercher dans cette direction… Selon Marcel Conche, « c’est là une
façon de dire que le Tao – la Voie – n’est le fils de personne. Il n’y a rien avant. » un alt mod
de a afirma ca tao este nenascut
Contre-sens :
Parler de fils ou de fille (si l’on a traduit Dao par Voie) est correct en soi mais néanmoins un peu
anthropomorphique vis-à-vis d’un Tao universel. Dire avec Conradin Von Lauer que « nul ne l’a
engendré » est contradictoire avec le sens de la phrase.
Demander avec « Je me tourne vers vous », « Je ne sais qui peut en être l’enfant ? », « Je ne sais
pas encore quel enfant de quelle famille est capable de mette [la Voie] en pratique ? » (Despeux,
p.174) est contraire au sens communément admis.
- Je ne sais d’où il vient
Réflexions :
1. Principe d’humilité : même le Sage ne sait pas tout ! « Répondre « Je n’en sais rien », c’est le
propre du grand maître en présence de la réalité ultime. […] La question réveille même chez
l’auteur, chez le maître, son propre sentiment d’inconnaissance, de non-savoir. »
précise Bernard Durel dans son commentaire du Nuage de l’Inconnaissance. [1]
2. Principe de sincérité : quand on ne sait pas, mieux vaut le dire !
3. Principe de réalisme : il n’est pas besoin de tout savoir pour suivre le Tao !
4. Principe de pragmatisme : ne perdons pas notre temps sur de pures spéculations !
5. Principe d’unicité : dire que l’on ne se sait pas, évite de se facher avec quiconque !
6. Principe de vie : le passé mystérieux importe moins que la présence tranquille et sereine au
présent !
7. Principe de logique et de compréhension. « Dans la mesure où nous nous approchons vraiment
de l’au-delà, nous devons faire attention de ne pas enfermer le Tout Autre dans un concept qui
émane de la conscience humaine. Pouvons-nous comprendre ce qu’on appelle le divin, la
transcendance aussi facilement ? Est-il juste de dire : je comprends ? Si le mystère ne reste pas
un mystère ce n’est plus un mystère ! » (Dürckheim, p.99)
9象帝之先
4-9. Il semble antérieur à l’Être suprême
http://sensdutao.over-blog.com/article-4-9-il-semble-anterieur-a-l-etre-supreme-77443767.html
Pourquoi le Tao apparaît comme le Principe premier. Comment s’accorde-t-il avec les
mythes.
象帝之先
xiàng dì zhī xiān
Semble - L'Être suprême - [liaison] – Antérieurement
Traductions :
Il semble être antérieur, être l’aïeul, être apparu avant, avoir précédé le Souverain Céleste,
l’existence de Dieu, les dieux, le maître du ciel.
- En tant qu’origine du ciel et de la terre (1-3) et créateur de l’Univers, il est forcément antérieur à
ce qui a été désigné par les hommes à savoir « Être Suprême », « Souverain Céleste » (dont la
mention figure dans les ouvrages classiques tels que le Livre des Odes et Annales) ou « Dieu »
Contre-sens ?
Traduire 帝 par Dieu ou dieux serait tentant si le ou les dieux, les divinités et autres esprits
surnaturels ne disposaient pas de leur propre caractère à savoir 神 [shén], signifiant
également intelligent. D’un point de vue occidental, c’est néanmoins bien de cela dont nous
parlerions :
« Dire que la Voie est antérieure au Souverain Céleste, est dire qu’elle est antérieure à
toutes choses. Mais elle est aussi immanente à tout. Autrement dit, il n’y a pas de Dieu
créateur, gouverneur de l’univers, mais la seule Nature. Les dieux sont des créatures ; « Dieu »
n’est qu’un objet culturel. » ose Marcel Conche.
- Il semble antérieur à l’Être suprême
Réflexions :
1. Le Tao n’est pas sectaire et laisse les croyances et les mythes s’exprimer mais il n’en apparaît
pas moins antérieur à toutes les désignations, à toutes les idoles, à tous les dogmes, à toutes les
cultures, à tous les textes.
2. S’accorder sur la prééminence du Tao ne permettrait-il pas de mettre enfin tout le monde
d’accord ? Le Tao est une voie qui englobe et n’exclue pas.
3. « Non, Thérèse, non, il n’est point de Dieu, la nature se suffit à elle-même ; elle n’a nullement
besoin d’un auteur, cet auteur supposé n’est qu’une décomposition de ses propres forces » (Sade,
Justine, p.76). Dès lors, l’homme ne devient qu’une créature parmi les autres et la nature « la
source de toute sagesse » (Anne Cheng, p.250)
4. « Il semble que » dit Lao zi autrement dit à nouveau « je ne suis pas sûr ». Car tout cela
est après tout secondaire. Ce qui prime n’est pas de penser ou de bâtir un système mais de
nous reconnecter, de vivre avec le Tao, selon le Tao.

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Tao - Izvorul realităţii e omniprezent (holografic, delocalizat)

Tao - The Source of Reality is Omnipresent ( holographic,

Vârtejul existenţial [ Caracteristicile realităţii sursă (Tao)] /

Ceea ce primează nu este să construim un sistem de gândire, ci un model care să

Titluri date de alţi traducători şi comentatori :

vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

Format audio : Videoclipul 老子 1-10章

3. Traducere/ Translation /Traduction/ Übersetzung / Traducción /Traduzione

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

4.01. 道沖[冲], 而用之, 或不盈。dào chōng, ér yòng zhī, huò bù yíng 。

4.02. 淵[渊] 兮, yuān xí

4.03. 似萬[万]物之宗。 sì wàn wù zhī zōng 。

b 04-07 Armonizarea / Harmonization/ Harmonisierung (Hilmar Klaus)

4.04. 挫其銳[锐], cuò qí ruì,

4.05. 解其紛, jiě qí fēn,

4.06. 和其光, hé qí guāng ，

4.07. 同其塵。tóng qí chén 。

c 08-11 Maestrul celor dintâi maeştri celesti

4.09. 似或存。sì/shì huò cún 。

4.10. 吾不知誰之子，wú bù zhī shéi/shuí zhī zǐ/zi,

4.11. 象帝之先。xiàng dì zhī xiān 。

Note / Notes / Noten ( după traducerea divergentă simplificată)

3.2.Traducerea analogică ( divergentă) - oamenii nu au doar procesare

4.1. 道沖, 而用之, 或不盈。dào chōng, ér yòng zhī, huò bù yíng 。

4.2-3. 淵兮, 似萬物之宗 。 yuān xī, shì wàn wù zhī zōng 。

propoziţiile 4.4-4.7 se află şi in capitolul 56 [ aşa că sunt omise de unii traducători ]

4.4. 挫其銳[锐], cuò qí ruì,

4.6. 和其光, hé qí guāng，

4.7. 同其塵。tóng qí chén 。

4.8-9. 湛兮, 似或存。zhàn xí , shì huò cún 。

4.10. 吾不知誰之子， wú bù zhī shuí zhī zǐ,

4.11. 象帝之先。xiàng dì zhī xiān 。

Note / Notes / Noten ( după traducerea divergentă simplificată)

3.3.Traducerea simplificată analogică ( divergentă) / Simplified Analogic

Traducerea capitolului 4 (第四章) din Tao Te Ching / Dao De Jing/

4.1. 道沖, 而用之, 或不盈。dào chōng, ér yòng zhī, huò bù yíng 。

4.2-3. 淵兮, 似萬物之宗。 yuān xī, shì wàn wù zhī zōng 。

propoziţiile 4.4-4.7 se află şi in capitolul 56 [ aşa că sunt omise de unii traducători ]

4.5. 解其紛, jiě qí fēn,

4.6. 和其光, hé qí guāng ，

4.7. 同其塵。tóng qí chén 。

4.8-9. 湛兮, 似或存。zhàn xí , shì huò cún 。

4.10. 吾不知誰之子，wú bù zhī shuí zhī zǐ,

4.11. 象帝之先。xiàng dì zhī xiān 。

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

Vedeti in Bibliografie prescurtarile utilizate pt autori/See in Bibliography the

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

Mirahorian, 1992, 1997, 2017:

4.01. 道沖[冲], 而用之,或不盈。dào chōng, ér yòng zhī, huò bù yíng 。

Ram , 1932 : Tao e gol dar actiunea sa e fara de sfarsit.

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

4.02. 淵[渊] 兮, yuān xī

4.03. 似萬[万]物之宗。 sì/shì wàn wù zhī zōng 。

Addiss & Lombardo (1993): Bottomless - the origin of all things.

Fraza 3 ( propozitiile 4-7 ) Chapter 04 Sentence 3 ( 4-7)

Mirahorian, 1992, 1997, 2017:

4.04. 挫其銳[锐], cuò qí ruì,

4.05. 解其紛, jiě/jiè qí fēn,

4.06. 和其光, hé/hè/huó/huò qí guāng ，

4.07. 同其塵。tóng qí chén 。

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

Mirahorian, 1992, 1997, 2017:

4.09. 似或存。sì/shì huò cún 。

4.2-3. 淵兮, 似萬物之宗。 yuān xī, shì wàn wù zhī zōng 。

Ce chapitre important est consacré à la description du Principe. A cause de l’abstraction du sujet,