Tao Te Ching
90 pages
English

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90 pages
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Description

The Tao Te Ching is a classic Chinese book of wisdom, said to have been written by the Taoist sage Laozi (or Lao Tzu, the "Old Master") in the 6th century BC. It is the cornerstone text in Chinese Taoism, a philosophy, religion and way of life, and is also central to Chinese Buddhism. The Tao Te Ching has been an inspiration and guide to many Chinese artists, poets, calligraphers, and even gardeners, throughout history. In recent years its influence has spread far beyond its Chinese origins, becoming a popular source of spiritual understanding and guidance for many.

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Informations

Publié par
Date de parution 01 janvier 2009
Nombre de lectures 2
EAN13 9781775411642
Langue English

Informations légales : prix de location à la page 0,0134€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

Extrait

TAO TE CHING
OR THE TAO AND ITS CHARACTERISTICS
* * *
LAO TSE
Translated by
JAMES LEGGE
 
*

Tao Te Ching Or the Tao and its Characteristics From a 1891 edition.
ISBN 978-1-775411-64-2
© 2008 THE FLOATING PRESS.
While every effort has been used to ensure the accuracy and reliability of the information contained in The Floating Press edition of this book, The Floating Press does not assume liability or responsibility for any errors or omissions in this book. The Floating Press does not accept responsibility for loss suffered as a result of reliance upon the accuracy or currency of information contained in this book. Do not use while operating a motor vehicle or heavy equipment. Many suitcases look alike.
Visit www.thefloatingpress.com
Contents
*
Part 1 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 Part II 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81
Part 1
*
1
*
one
The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name.
two
(Conceived of as) having no name, it is the Originator of heavenand earth; (conceived of as) having a name, it is the Mother of allthings.
three
Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see.
four
Under these two aspects, it is really the same; but as developmenttakes place, it receives the different names. Together we call themthe Mystery. Where the Mystery is the deepest is the gate of all thatis subtle and wonderful.
2
*
one
All in the world know the beauty of the beautiful, and in doingthis they have (the idea of) what ugliness is; they all know the skillof the skilful, and in doing this they have (the idea of) what thewant of skill is.
two
So it is that existence and non-existence give birth the one to(the idea of) the other; that difficulty and ease produce the one (theidea of) the other; that length and shortness fashion out the one thefigure of the other; that (the ideas of) height and lowness arise fromthe contrast of the one with the other; that the musical notes andtones become harmonious through the relation of one with another; andthat being before and behind give the idea of one following another.
three
Therefore the sage manages affairs without doing anything, andconveys his instructions without the use of speech.
four
All things spring up, and there is not one which declines to showitself; they grow, and there is no claim made for their ownership;they go through their processes, and there is no expectation (of areward for the results). The work is accomplished, and there is noresting in it (as an achievement).
The work is done, but how no one can see; 'Tis this that makes the power not cease to be.
3
*
one
Not to value and employ men of superior ability is the way tokeep the people from rivalry among themselves; not to prize articleswhich are difficult to procure is the way to keep them from becomingthieves; not to show them what is likely to excite their desires isthe way to keep their minds from disorder.
two
Therefore the sage, in the exercise of his government, emptiestheir minds, fills their bellies, weakens their wills, and strengthenstheir bones.
three
He constantly (tries to) keep them without knowledge and withoutdesire, and where there are those who have knowledge, to keep themfrom presuming to act (on it). When there is this abstinence fromaction, good order is universal.
4
*
one
The Tao is (like) the emptiness of a vessel; and in ouremployment of it we must be on our guard against all fulness. Howdeep and unfathomable it is, as if it were the Honoured Ancestor ofall things!
two
We should blunt our sharp points, and unravel the complications ofthings; we should attemper our brightness, and bring ourselves intoagreement with the obscurity of others. How pure and still the Taois, as if it would ever so continue!
three
I do not know whose son it is. It might appear to have been beforeGod.
5
*
one
Heaven and earth do not act from (the impulse of) any wish to bebenevolent; they deal with all things as the dogs of grass are dealtwith. The sages do not act from (any wish to be) benevolent; theydeal with the people as the dogs of grass are dealt with.
two
May not the space between heaven and earth be compared to abellows?
'Tis emptied, yet it loses not its power; 'Tis moved again, and sends forth air the more. Much speech to swift exhaustion lead we see; Your inner being guard, and keep it free.
6
*
The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain.

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