Tao Te Ching / Daodejing A Fresh Look at the Way and its Virtues

Tao Te Ching / Daodejing A Fresh Look at the Way and its Virtues Lao Tsu First Edition All rights reserved Copyright 2010 by David Petersen Clipart used under Terms of Use at WPClipart (http://www.wpclipart.com/legal.html) Other illustrations Vallentin Vassileff agency: dreamstime.com (used with permission) No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without the written permission of the author, except where permitted by law. Lulu Press, Morrisville, N.C., USA ISBN 978-0-557-28506-8 Feedback to tao.way.virtue@gmail.com

To Mandy, Mandy, and Mandy in that order

道徳經

Table of Contents Introduction... 9 Part I: The Way... 15 Part II: Virtue... 53 Comments, Musings, Notes... 99 Guide to the Illustrative Chinese Characters... 263 Appendix Translation Issues... 269 Bibliography... 275

Introduction The Tao Te Ching is a unique and enduring aspect of world culture. Translated almost as frequently as the Bible, the terse poetry of Lao Tsu s classic has proven to be a literary, philosophical, and religious touchstone for generation after generation. The intensity of the writing is heightened by its brevity (just over 5,000 characters), and its sketchy, provisional tone, which can seem at odds with the complexities of the truths being addressed. In reality however, the resulting ambiguity masterfully disarms our defenses, freeing the content to work its magic on the periphery of the language mind, much like an incantation or a barely remembered dream. Like all good poetry, the Tao is not so much a finished product as an opportunity for encounter. In effect, we bring our existential concerns to the table, and the book reflects them back to us through the prism of universal experience. Overview of the Text: Most contemporary versions of the Tao Te Ching consist of a total of 81 sections (chapters), each containing one or more short stanzas. Some sections have a standalone quality, while others are clearly intended to amplify and elaborate on themes introduced elsewhere in the work. Dots serving as demarcations can be found in some early source materials, but inconsistencies in content and ordering across texts, as well as an overall lack of grammatical particles, means that the translator is afforded considerable latitude with respect to the look of the finished book. Issues of phrasing are addressed in more detail later, particularly in the appendix. Early in its history, the text was known as the Lao Tsu (or Laozi in the Pinyin system) 1. The Chinese characters for Lao Tsu are 老 Lao, meaning old, and 子 Tsu, an honorific used to indicate scholars and gentlemen. As Lao Tsu is a reference to the author (whose existence is still a matter of debate), the combination might roughly be conveyed in English as (Writings of) The Old Master. The more familiar title of Tao Te Ching, or Classic of the Way and (Its) Virtues, dates from sometime after Emperor Jin of the Han dynasty (156-141 BCE). This version is rendered with three Chinese characters: i) 道 Tao is typically translated as road, path, approach, or way. The ideogram also clearly takes on a more esoteric meaning in the context of Taoist writings, for which reason it is sometimes written in English with a capital ( Way ). 道 is still in widespread use in Asian languages, where it appears for example in the names of martial arts and other skilled traditions. 2 ii) 德 Te is typically rendered as virtue, in the old English sense of efficacy or power. It also has connotations of ethics and morality. iii) 經 Ching or classic is added as a suffix to indicate a revered text. Other historic titles for this work include Dao De Zhen Jing ( True Classic of the Way and Its Virtues ), and Wuqian Wen ( The 5,000-Character Work ). 1 Various systems for the writing of Chinese characters in English have been used over the years. Translations during the 19 th century relied on what was called the Wade-Giles system, which romanizes the title as Tao Te Ching. The Pinyin system superseded the Wade-Giles during the 20th century and was ultimately adopted by the Chinese government. Unfortunately, the Pinyin version of the title (Dao De Jing or Daodejing) has yet to secure the popularity of its predecessor. The shadowy author of the text is Lao Tsu, Lao Tzu, etc. in the Wade-Giles romanization, and Laozi in Pinyin. 2 Examples include Judo ( 柔道 the way of flexibility) and Shodo ( 書道 the way of writing; i.e. calligraphy).

Chapter 1 begins with a discussion of 道, and chapter 38 with a discussion of 德 ; not coincidentally, sections 1 to 37 are traditionally identified as Tao Ching and sections 38 to 81 as Te Ching, although both Tao and Te are discussed throughout. While this division is quite old, copies of the Tao Te Ching discovered in the Mawangdui tombs in Changsha in the 1970s place the chapters identified with Te before the chapters associated with Tao. The Mawangdui texts predate many of the conventional received versions, meaning that this sequence may indeed be closer to what was originally intended. Accordingly, there are now calls in some circles for a reorganization of the sections, as well as a revision of the title, to Te Tao Ching. Stylistically, the typical chapter consists of one or more aphorisms, followed by a succinct meditation on their implications, and then possibly a summary. The pattern can be illustrated by the following crude example: A stitch in time saves nine A penny saved is a penny earned Accordingly, sages pay attention to details and finish on time Budget their money and so are never in need Forethought ensures abundance The simplest explanation for this kind of structure is that we are dealing with multiple contributions by theme, probably occurring over many years, and most likely originating in the context of an oral tradition. Which brings us immediately to the contentious issue of authorship. Sima Qian, a respected historian writing about a century before Christ, provides the best ammunition for those who choose to believe in a single writer. In Sima s Shiji ( Records of a Historian ), Lao Tsu is described as an archivist for the court of Zhou, and is said to hail from Chu, near what is now Luyi in Henan province. His family name is Li, and his personal name is Er. No dates are given for his birth or death, but an exchange is reported with Confucius, who lived from 551 to 479 BCE. Sima goes on to relate a story that gives quite a romantic spin to the origins of the Tao Te Ching: disillusioned by increasing social and political unrest, Lao Tsu sets off for the western lands, possibly a literal reference to the wilds of Tibet and India, or more metaphorically to the western paradise (death). As he attempts to cross out of Zhou, the sage is recognized by Yin Xi, guardian of the mountain pass. Naturally reluctant to allow such a brain drain to occur on his watch, Xi insists that Lao Tsu leave behind a written legacy before moving on. Thus pressed, the master sits down and pens a 5,000 character meditation on the Way and virtue, and then departs and is never heard from again. 3 Beyond this reference, the existence of the historical Lao Tsu and his association (if any) with the Tao Te Ching remain largely matters of speculation. For his part, Sima acknowledges that his depiction of the master is merely an attempt to reconcile the conflicting stories in circulation at the time Shiji was compiled. Indeed, Sima raises the question of whether or not Lao Tsu is another name for a court historian named Lao Tan or Dan, who dates from the 4 th century and was famous for grandiose astrological predictions. The legend is also discussed in the context 3 In Taoist legends, he lives on for centuries, traveling as far as India to influence the rise of Buddhism.

of Lao Laizi (pinyin), another contemporary of Confucius who wrote on Taoist themes, and was born in the same part of China as Lao Tsu. The romantic notion of a single mystical writer is appealing; yet from the viewpoint of textual analysis it is certainly not difficult to argue that the Tao Te Ching is the product of multiple contributors over an extended period. Comparison of received versions with the earliest extant copies for example hints at a process of gradual refinement. Furthermore, the last dozen chapters or so are considered by many scholars to be stylistically distinct from the rest of the work. If there was in fact an historical mystic named Lao Tsu, some of what has come down to us may represent the essence of his teachings, in the guise of phrases polished by generations of disciples. Or equally, an anonymous editor may have taken ancient writings on social and political concerns (Te), paired them with Taoist meditations on cosmology (Tao), and then ascribed the lot to a revered scholar (Lao Tan/Lao Tsu) who was renowned for holding his own in encounters with Confucius. But if pursuit of Lao Tsu the man has little further to offer in terms understanding our classic, perhaps it is worth taking a brief look at the cultural forces that form the backdrop to the writing. Such a survey would properly begin in antiquity with the great Shang Dynasty, which began around 1,600 BCE. This important alliance of clans in northeast China lasted more than 500 years, until a rebellion by disgruntled city states ushered in the Zhou Dynasty in about 1050. The first 300 hundred years or so of the new reign is known as the Western Zhou period, and was a time of relative peace and prosperity. This stability unfortunately came to an abrupt end in 771 BCE with another rebellion at court and the sacking of the capital, Haojing. Although control was ultimately re-established by a new court at Luoyi, the damage was done; thus began a gradual decline (Eastern Zhou) that would take more than 500 years to play out completely. The moderating influence of the Zhou diminished significantly during the Spring and Autumn period (770 to 476) as one feudal state after another challenged central authority and declared independence. The situation only worsened as skirmishes were replaced by conflicts between massive armies during the Warring States, which lasted from 475 until the final dissolution of the Zhou Dynasty in the 3 rd century BCE. The Warring States was by all accounts a bleak period in Chinese history, and amidst the uncertainty of the times, leaders and commoners alike yearned for principles that would help restore society to the glory days of Shang/Western Zhou. At the same time however, the weakening of social structures also cleared the way for new ideas, particularly among the shi ( 士 ), a new, burgeoning class of educated elite. In the writings of such scholars we have a passionate and committed response to the turmoil of the times; the fact that a portion of the Warring States becomes known as the Hundred Schools hints at the demand for their guidance. While there may indeed have been hundreds of schools of thought hawking their formulas for the good life (or at least a stable kingdom), in practice only a handful of approaches eventually triumphed 4. Unquestionably, one of the most successful was the Confucian school, which was destined to have an unprecedented impact on Asian culture as a whole for millennia to come. The product of an age of anxiety, Confucianism aims at nothing short of the restoration of social harmony. Legislative uncertainty and the anarchy of individualism are countered with calls for a system of education aimed at stimulating moral development. Of key importance is 4 The six schools identified by Sima Qian in his historical review are Yin-Yang, Confucian, Mohist, Legalist, School of Names, and Taoist.

the bolstering of ritual ( 禮 ), patterns of behavior that clarify everything from the handling of ceremonies for ancestor worship to the running of administrative institutions and the performance of everyday etiquette. At the level of the aristocracy, Confucianism calls on the leader of a state to distinguish right from wrong, to alleviate ambiguity through rectification of terminology ( 正名 ), and above all to set an example as a perfect gentleman ( 君子 ). Ideally, the institution of such practices will stimulate an awareness of social obligation ( 義 ) and humaneness ( 仁 ) throughout the kingdom, while simultaneously cultivating a very useful fear of losing face. And against the rise of this masculine, assertive approach to addressing society s ills, we see the beginnings of a very different wisdom, the Way of the Tao Te Ching. The pronounced difference between these two great philosophies is hinted at by an apocryphal meeting in which Lao Tsu, the old master, is consulted by a youthful Confucius about the specifics of ancient rituals. Lao Tsu rebuffs him for slavish adherence to the words of people whose bodies have long turned to dust, and counsels fortitude over arrogance and ambition. Confucius is so shaken that later when recalling the encounter, he tells his followers that Lao Tsu seemed as unfathomable as a flying dragon. In fact, the Tao Te Ching does address many of the same issues tackled by Confucian classics, but here, calls for direct reform are replaced by lessons on detachment and introspection. The ideal of the scholarly leader ( 君子 ) is replaced by the sage ( 聖人 ), a spiritual philosopher whose quietism and identification with the eternal principles of the natural world provide insight into the Way ( 道 ), the ineffable source of all virtues ( 徳 ). The clear-headed perspective that results from this process of self-mastery is then applied socially as the basis for humane leadership. Above all, the hallmark of the sage is the ability to economize action ( 無為 ), a skill borne of deep appreciation for the cyclic nature of all phenomena. And since the social world is viewed as a seamless extension of the natural one, similar restraint is advised in the context of interpersonal relationships. The ruler is admonished to use a light touch, for "ruling a great nation is like cooking a small fish [60]". Balance and patience replace extremism and the temptation to meddle. Ambitious plans such as the rectification of names are rejected as subject to the inherent limitations of language 5 ; in their place stands an unshakable faith in the ability of things to find their own level, given half a chance. This is not the place for a comprehensive overview of the themes in this terse yet remarkably rich book I have highlighted key points in the Comment, Musings, Notes section, and a quick trip to the library will uncover an extensive literature of commentary stretching back literally thousands of years. Suffice it to say that both Taoism and Confucianism arose as very different responses to the same sociopolitical challenges. When tensions run high, there is a very natural (we might say left-hemisphere) inclination to rush in and impose order on chaos; against this, the Tao counsels the (right-hemisphere) wisdom of harmonization, grounded on holistic appraisal of the overall situation. The incredible endurance of Taoist and Confucian principles in China is testament to how accurately they reflect the two sides of human nature. Also telling is that fact that the singular pursuit of power that has marked so much of western culture over the last few centuries is now in the process of being tempered by a commensurate interest in Taoism and other esoteric teachings. In all things, including spirituality, nature abhors a vacuum. Or as the Tao Te Ching teaches, heaviness is the root of lightness[26]. 5 "Terms can be cited; not so the enduring Word" [1]

道經 Part I: The Way

I Paths can be taken; not so the enduring Way Terms can be cited; not so the enduring Word The absence of names is the origin of all creation For the presence of names is the mother of all creation It follows that detachment always highlights the mystery While attachment always highlights the form Both of these appear together Different names for the same subtle sense The subtlety of subtleties Gateway of all mysteries 道

2 When all under heaven know the beauty of being beautiful That is ugly When all know the goodness of being good That is not good Presence and absence beget each other Problems and ease fulfil each other Length and brevity contrast with each other Nobility and baseness rely on each other Music and voice harmonize with each other Front and back accompany each other This is why sages economize action in managing their affairs And practice their doctrines without words All of creation arises from this with no explanation Creating without ownership Acting without dependence Succeeding without dwelling Because there is no dwelling There is no leaving 無為

3 Do not praise talent And the people will not quarrel Do not esteem goods that are hard to obtain And the people will not steal Do not showcase your desires And the people will not be disturbed Sages govern by emptying the heart And filling the belly Weakening ambition And strengthening physique Keeping the people uninformed and free of desires So that even the clever think twice before acting Act to economize action And there will be no lack of leadership 不爭