Calea Apei / The Way of Water /La Voie de l'Eau (水道 shuǐ dào); Invăţaţi de la apă / Learn from Water/ Apprenez de l'eau

Traducerea capitolului 8 ( 第八章) din Tao Te Ching / Dao De Jing/ Tao Te King

(道德經) al lui Lao Tzu /Lao Zi/Lao Tseu (老子) Apa modelul realităţii sursă (Tao)/ The Water the model of the source reality

(Tao)/ L'eau le modèle de la réalité source (Tao) autor: / author: Mirahorian

Copyright © 2018 All Rights Reserved http://www.danmirahorian.ro/

"Să fii apă, prietenul meu! / Be water, my friend !/ Soyez l'eau, mon ami ! / Sii Acqua, Amico Mio ! / Sé Agua mi amigo ! (Bruce Lee)

Apa un model al Căii (Tao) pentru a ne salva / Water a model of the Way (Tao) to save us/ Eau un modèle de la Voie (Tao) pour nous sauver

Cele 8 principii ale căii de integrare indicate de apă/ The 8 principles of the path to integration indicated by the water / Les 8 principles du chemin

d'intégration indiqué par l'eau

Calea catre cerul nostru interior/The Way to our Inner Heaven http://www.danmirahorian.ro/tao.html

Cuprins/ Content / Contenu/ Inhalt/ Contenido /Contenuto 1. Titlu/ Title /Titre /Titel/ Título /Titolo: 2. Variante antice ale capitolului 10 al lui Lao Zi /Ancient Versions/ Les Versions Antiques /Antiguo Versiones /Alte Versionen/ Le Antiche Versioni 3.Traducere Translation Traduction

3.1 Traducerea convergenta a capitolului 8/Convergent translation of 8th chapter / Traduction convergent de 8e chapitre /Konvergente Übersetzung vom 8 Kapitel / Traducción convergente del capítulo 8 /Traduzione convergente del capitolo 8 3.2. Traducerea analogică (divergentă) / Analogic (divergent) Translation/La traduction analogique (divergente)/ Analogisch (divergent)Übersetzung/Traducción analógica (divergente) /Traduzione analogico (divergente)/the right brain/right-hemisphere is analogic, non-linear, creative, simultaneous and intuitive; 3.3. Traducerea simplificată Note / Notes/Noten

4. Variante de traducere ale acestui capitol in lb. romana, engleza, franceza, italiana, spaniola si germana /Translations versions in Romanian language, in English, French, Italian, Spanish & German / Versions de traduction dans langue roumaine, en anglais, français, espagnol, italien et en allemand / Versionen Übersetzungen in Rumänischer Sprache, in Englisch, Französisch, Italienisch, Spanisch, und Deutsch / Versiones de las traducciones en lengua Española, en Rumano, Inglés, Francés, Italiano y Alemán /Traduzione versioni in lingua rumena, in inglese, francese, italiano, spagnolo e tedesco 5. Comentariu / Commentary/Commentaire /Kommentar/Comentario/Commento

Cele 8 principii ale căii de integrare indicaţi de apă/ The 8 principles of the path to integration indicated by the water / Les 8 principles du chemin d'intégration indiqué par l'eau după Luke Chan in cartea sa Cele opt secrete sau principii din Tao Te Ching / 8 Secrets or The eight principles of Tao Te Ching

6. Conexiuni/Connections/Connexions/ Verbindungen/Conexiones/Connessioni Textul despre apa in varianta Guotian mănunchi "C" în 郭店 Guōdiàn. [~ 400 sau 300 î.Hr., descoperit 1993 AD]. 7. Dictionar/Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario 8. Bibliografie/ Bibliography Bibliography/ Bibliographie/ Bibliografía Anexa . Mod de prezentare al caracterelor din lb. chineza folosit in dictionar/Presentation mode used in this dictionnary/ Mode de présentation utilisé dans ce dictionnaire/ Presentation Mode oder Darstellungsform verwendet in diesem Wörterbuch:

1. Titlu/Title /Titre /Titel/ Título /Titolo: Calea Apei / The Way of Water /La Voie de l'Eau (水道 shuǐ dào); Invaţă de la apă cum trebuie să fii - Modelul lui Tao în universul manifestat este Apa; Titlul chinezesc: 易性 yì xìng: Natura schimbarii /The Nature of Change 易yì yi4 i yi R: uşor; simplu; accesibil; fragil; vulnerabil; a schimba; mutaţie; vedeţi: 2.28; 性 xìng sex, nature, surname, suffix corresponding to -ness or -ity 易性 yì xìng Natura schimbarii /The Nature of Change

Titlul lui Legge /Titlul lui Susuki /Titlul lui Goddard/ Legge's Title/ Susuki's Title/ Goddard's Title/ Natura pasnica şi mulţumita / Uşor prin Natura / Natura binelui The Placid and Contented Nature/ Easy By Nature /The Nature of Goodness Natura pasnica şi mulţumita /The Placid and Contented Nature (Legge James, 1881) Uşor prin Natura/ Easy By Nature (D.T. Suzuki and Paul Carus, 1913) Natura binelui /The Nature of Goodness (Goddard Dwight and Henri Borel, 1919) Titluri date de alţi traducători şi comentatori : Facilis Natura / Nature du facile ( Pauthier G., 1838) The easy nature (Chalmers John, 1868; Gorn-Old Walter, 1904) Easy by nature (Le Guin Ursula K., 2011) Noncompetitive Values (Wing R.L., 1986 ) Undiscriminating Benevolence (Ho Lok Sang, 2002) Flexibilitate fără competiţie /Flexibility without Competition/Konkurrenzlose Anpassungsfähigkeit (Hilmar Klaus) Faultless (Correa Nina, 2005) The Way of Water (Rosenthal Stan, 1984 ) Yielding Nature 易性 I Hsing (Wei Henry, 1982 ) Tornare alle qualità naturali (Parinetto Luciano, 1995) On Water (Hwang Shi Fu, 1987) Settle anywhere (Kari Hohne , 2009 ) Be like Water and you are One with Tao (Matsumoto Naoto, 2009) (Matsumoto Naoto, 2009) The Ultimate Best (Wang Wayne L., 2004) 2. Variante antice/Ancient Versions/ Les versions antiques /Antiguo versiones /Alte Versionen/ Le antiche versioni 2.1. Textul in lb. chineza in versiunea lui Wang Pi Wang Bi (王弼) (226 – 249 e.n): WP 上善若水。水善利萬物而不爭，處眾人之所惡，故幾於道。 居善地，心善淵與善仁，言善信，正善治，事善能，動善時。 夫唯不爭，故無尤。 2.2. Textul in versiunea lui Ho-shang Kung Heshang Gong (河上公) (202-157 i.e.n.): HG: 上善若水。水善利萬物而不爭，處眾人之所惡，故幾於道。 居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。 夫唯不爭，故無尤。 2.3. Textul in lb. chineza in versiunea Fu Yi (傅奕) (555 - 639 e.n.) Fu Yi: 上善若水。水善利萬物而不爭，居衆人之所惡，故幾於道矣。 居善地，心善淵，與善人，言善信，政善治，事善能，動善時。 夫惟不爭，故無尤矣。 2.4. Textul in versiunea Ma Wang Tui (馬王堆 Mǎwángduī ) din anul 168 i.e.n.. MWDA: 上善治水﹦善利萬物而有靜居眾之所惡故幾於道矣∠居善地心善瀟∠予善信∠正善治∠事善能動善時∠夫唯不靜‧故無尤 MWDB: 上善如水﹦善利萬物而有爭居眾人之所亞故幾於道矣居善地心善淵予善天言善信正善治事善能動善時夫唯不爭故無尤 2.5. Textul in versiunea Kuo Tian (郭店 Guodian) datat inainte de 300 i.e.n. Capitolul 8 nu există in versiunea pe fâşii de bambus descoperită la Guodian / Chapter 8 is not present in the bamboo slips version discoveded at Guodian/ Le chapitre 8 n'est pas présent dans la version sur les fiches lamelles de bambou découvertes à Guodian / Kapitel nicht vorhanden vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

3.1. 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 Anexa : Modul de prezentare al caracterelor din lb. chineză folosit in dicţionar 01-05 Suprema realizare este ca apa/ The supreme realisation is like water/La réalisation suprême, c'est comme l'eau/ Die Höchste Verwirklichung ist wie Wasser: 8.01. 上善若水。 shàng shàn ruò shuǐ. Suprema bunătate (acceptare; deschidere) este ca şi apa The supreme goodness is like water La bonté suprême est comme l'eau Höchste Güte gleicht dem Wasser: 8.02. 水善利 萬[万] 物 shuǐ shàn lì wàn wù binecuvantarea apei este de folos tuturor făpturilor [wan wu] the blessing of water benefits all things la bénédiction de l'eau est utile pour toutes les créatures Des Wassers Güte nützt den abertausend Geschöpfen – 8.03. 而不爭[争], ér bù zhēng, dar fără să lupte [să rivalizeze], yet does not compete . Mais sans se battre [sans querelle; sans rivaliser avec aucun], doch nicht im Wettstreit; 8.04. 處[处]眾[众] 人之所惡[恶]， chǔ zhòng rén zhī suǒ è, se aseaza in pozitii [joase ], pe care toate fiintele umane le dispretuiesc settles into [the lowest ; humble; inferior] places, that all human beings despise [L'eau] habite en des lieux [bas] que tous les êtres humains méprisent verweilt an Plätzen, wo jedermann den Ort verabscheut – 8.05. 故 幾[几] 於[于] 道。gù jī yú dào. De aceea este aşa de aproape de Tao This is why it is so near to Tao. C'est pourquoi est tout proche du Tao insofern ist es nahe am Tao.

06-12 Valori care trebuie pretuite/ Values that are to be appreciated/ Wertschätzungen 8.06. 居善地, jū shàn dì, In aşezare (poziţie; atitudine) preţuieşte Pământul in dwelling loves the earth pour position ( logement; demeure; attitude ) aime la terre Beim Wohnen schätze die Erdung, 8.07. 心善淵[渊] xīn shàn yuān In minte-inimă [心 xīn entitatea psiho-afectivă] iubeste profunzimea In the mind-heart [心 xīn: psycho-emotional entity], esteem profoundness. dans coeur-esprit [心 xīn: l'entité psycho-affectif] choisis la profondeur Im Geist-Herz [心 Xin: psycho-emotionalen Einheit], schätze Tiefe [Tiefe ist das Gute; In der Meditation; Der Wert Deines Gemütes zeigt sich in seiner Tiefe]; 8.08. 與[与] 善仁, yǔ/yú/yù shàn rén ， In dăruire [binefacere; prietenie; relatii cu ceilalti] pretuieste empatia in giving [ friendship; associations ] esteem dans l'assistance [dans les rapports avec les autres], le bien se manifeste par l'empathie im Geben schätze Mitmenschlichkeit, 8.09. 言善信, yán shàn xìn, In vorbire, preţuieşte sinceritatea [onestitatea, transparenţa; deschiderea] In his words (talking), esteem sincerity (confidence) dans la parole choisis la sincérité [vérité; confiance] im Reden schätze Aufrichtigkeit, 8.10. 正善治, zhèng shàn zhì, In guvernare binele se manifesta ca pace [armonie socială; ordine; non-violence; non-agression; organizare; integritate, dreptate; legalitate; liniştea; tăcere; abandonarea controlului (ca impunere, interventie in viata individuala)si trecerea la non-actiune (Wu-Wei); cei ce imita apa si Tao , sunt in armonie ( pace; ordine; sanatate )] in ruling (leadership; governing), esteem peace [nonviolence, nonaggression, harmony, order; be organized; be fair; integrity; self-mastery; quietude; don't try to control - use wu-wei; those who imitate water and Tao, are in peace ( in harmony; health; regulated),], Dans l’art de gouverner le bien se manifeste par la paix [l'harmonie; le bon ordre; en gouvernement (politique) choisis la paix (non-violence; non-agression); ceux qui imitent l'eau et Tao, sont réglés; En gouvernant, n’essaie pas de contrôler], im Regieren schätze Frieden [Gewaltlosigkeit, Nichtangriffspakt, Harmonie, Ordnung, organisiert werden] 8.11. 事善能, shì shàn néng, In afaceri [îndatoriri] apreciază îndeplinirea statornică [ competenta; răbdarea; stăruinta]; In business [duties] esteem steadfast performance [competence, patience, perseverance]; Dans les affaires[remplir ses tâches] choisis l'efficacité [capacité; compétence; patience; ceux qui imitent l'eau et Tao, sont efficaces; Pour l'action, le bien résulte du talent; En travaillant, fais ce que tu aimes], im Unternehmen schätze Können, 8.12. 動[动]善時[时]。dòng shàn shí. In actiune pretuieste clipa prezentă [fii complet prezent in Acum; utilizarea momentului oportun] in activities(deed; decision; actions), esteem appropriate timing [be completely present] Dans l’action (décision; mouvement) choisis le moment opportun [sois pleinement présent]. in Aktivitäten schätze die rechte Zeit.. 13-14 Wu-Wei : Fara lupta, competitie, nemultumire / Wihout Competition/ Kein Wettstreit 8.13. 夫唯不爭[争], fú wéi bù zhēng, Fiindcă lucrează fără luptă [nu intră în competitie; cedează, nu crează ostilitate sau opozitie] because you do not struggle [block other's way; compete] Parce qu'ils ne luttent pas [ne rivalisent avec personne]; Denn nur ohne Wettstreiten 8.14. 故無尤。gù wú yóu. De aceea este fără cusur [fără pată; fără erori; perfect; neînvins]

so you will be without fault [ beyond blame] C'est pourquoi tu seras sans reproche (irréprochable) so ist man untadelig.

3.2.Traducerea analogică (divergentă) / Analogic (divergent) Translation/La traduction analogique (divergente)/ Analogisch (divergent)Übersetzung/Traducción analógica (divergente) /Traduzione analogico (divergente)/the right brain/right-hemisphere is analogic, non-linear, creative, simultaneous and intuitive; Titlul capitolului 8: Invăţaţi de la apă / Learn from Water/ Apprenez de l'eau Apa modelul realităţii sursă (Tao) / The Water the model of the source reality (Tao)/ L'eau le modèle de la réalité source (Tao) Ce putem invăţa de la apă ?/ What can we learn from water?/ Que pouvons-nous apprendre de l'eau? "Să fii apă, prietenul meu! / Be water, my friend !/ Soyez l'eau, mon ami ! / Sii Acqua, Amico Mio ! / Sé Agua mi amigo ! (Bruce Lee) Apă un model al Căii (Tao) pentru a ne salva / Water a model of the Way (Tao) to save us/ Eau un modèle de la Voie (Tao) pour nous sauver Cele 8 principii ale căii de integrare indicaţi de apă/ The 8 principles of the path to integration indicated by the water / Les 8 principles du chemin d'intégration indiqué par l'eau 8.1. 上善若水。 shàng shàn ruò shuǐ. Cel mai inalt (model de) bunătate ( pentru fiintele umane) este ca şi apa The highest (model of) goodness (for human beings) is like water Le plus haut (modèle de) bonté (pour les êtres humains) est comme l'eau 8.2. 水善利 萬[万] 物 shuǐ shàn lì wàn wù apa este de folos tuturor făpturilor [萬物 wan wu] water is useful to all creatures [萬物 wan wu] l'eau est utile pour toutes les créatures [萬物 wan wu]--------------------------------------- 萬物 wan wu: cele zece mii de făpturi / the ten thousand creatures 8.3. 而不爭[争], ér bù zhēng, dar fără să lupte [ să rivalizeze cu ele], yet does not compete with them mais sans se battre [sans querelle; sans rivaliser avec aucun], 8.4. 處[处]眾[众] 人之所惡[恶]， chǔ zhòng rén zhī suǒ è, [apa ( omul sfânt)] se aşează [curg] in poziţiile cele mai joase [umile; inferioare], pe care toate fiinţele umane le dispreţuiesc [water (the holy man)] settle [flows] into the lowest [humble; inferior] places that all human beings despise; [l'eau (le saint homme)] se met [coule] dans des lieux bas que tous les êtres humains méprisent 8.5. 故 幾 於 道。gù jī yú dào. De aceea [apa (sfântul)] este aşa de aproape de Cale (Tao ) This is why [water (saint)] is so close to the Way (Tao) C'est pourquoi [ l'eau (et le saint)] est si proche de la Voie (Tao) --------------------------------------------- (Ce fac cei care urmează Tao după exemplul apei ?) (What do those who follow Tao using the example of water ?) (Qu'est-ce que font ceux qui suivent Tao à partir de l'exemple de l'eau ?) --------------------------------------------------------------------- 8.6. 居善地, jū shàn dì, In aşezare [ locuinţă; reşedinţă; poziţie; atitudine) preţuieşte [să trăiesti aproape de] solul Pământului In dwelling [ housing; residence; settlement; position, attitude] love [ to live close to the ] ground of the Earth

Dans le logement [ habitation; demeure; résidence; position; attitude] aime [vivre près du ] sol de la Terre In der Siedlung liebt den Boden der Erde 8.7. 心善淵[渊] xīn shàn yuān In minte-inimă [心 xīn entitatea psiho-afectivă] preţuieşte profunzimea [meditaţiei] In the mind-heart [心 xīn: psycho-emotional entity], esteem profoundness [of meditation]. dans coeur-esprit [心 xīn: l'entité psycho-affectif] estimer la profondeur [de la méditation] Im Geist-Herz [心 Xin: psycho-emotionalen Einheit], schätze Tiefe [der Meditation] 8.8. 與善仁, yǔ shàn rén ， In relaţiile cu ceilalţi [ asociere; asistenţă] binele se manifestă prin omenie [dăruire; empatie; binefacere; prietenie; bunătate ] In dealing with others [ associations; assistance] the good is manifested through humanity [offering; empathy; friendship; benevolence] dans les rapports avec les autres [associations; assistance], le bien se manifeste par l'humanité [charité; l'empathie; bienfaisance; bienveillance] im Geben schätze Mitmenschlichkeit, 8.9. 言善信, yán shàn xìn, In cuvânt (vorbire), preţuieşte sinceritatea [onestitatea, transparenţa; deschiderea; încrederea] In words (talking), esteem sincerity [ honesty, transparency; opening; confidence] dans la parole apprécie la sincérité [honnêteté, transparence; ouverture; confiance ] im Reden schätze Aufrichtigkeit, 8.10. 正善治, zhèng shàn zhì, In guvernare binele se manifesta ca pace [ armonie socială; ordine; nonviolenţa; nonagresiune; organizare; integritate, dreptate; legalitate; linişte; tăcere; abandonarea controlului (ca impunere, interventie in viata individuala) si trecerea la non-actiune (Wu-Wei); cei ce imita apa si Tao, sunt in armonie ( pace; ordine; sanatate )] in ruling (leadership; governing), the good manifests itself as peace [ nonviolence, nonaggression, harmony, order; be organized; be fair; integrity; self-mastery; quietude; don't try to control - use wu-wei; those who imitate water and Tao, are in peace ( in harmony; health; regulated)], En gouvernant, le bien se manifeste comme paix [l'harmonie; le bon ordre; non-violence; non-agression; ceux qui imitent l'eau et Tao, sont réglés; en gouvernant, n’essaie pas de contrôler], In der Regieren manifestiert sich das Gute als Frieden 8.11. 事善能, shì shàn néng, In afaceri [ îndatoriri; atribuţii] e apreciată competenţa [ talentul; înzestrarea; calitatile; îndeplinirea statornică; răbdarea; stăruinţa]; In business [duties; working; attributions ] is appreciated competence [ aptitudes; skills; performances, patience, perseverance; efficiency]; Dans les affaires [devoirs; attributions; tâches] est appréciée la compétence [ talent; aptitudes; performances; persévérance; l'efficacité], Im Geschäft ist geschätztes die Kompetenz (Talent; Fähigkeit ) 8.12. 動善時。dòng shàn shí. In acţiuni (miscări, fapte; activităţi; decizii) este preţuit momentul adecvat [ oportun; clipa prezentă; Acum ] in actions (deeds; activities; decisions), is esteemed the appropriate timing [chose to be in the right moment present in the Now] Dans les actions [ mouvements; décisions] est estimé le moment approprié [ opportun; sois pleinement présent dans le Maintenant] . in Aktivitäten schätze die rechte Zeit.. 8.13. 夫唯不爭, fú wéi bù zhēng, Tocmai fiindcă dumneavoastră nu luptaţi [ refuzaţi sa intraţi în competiţie, ostilitate, opoziţie sau rivalitate ]

Just because you do not struggle [ refuse to enter into fight, competition, hostility, opposition or rivalry ] Juste parce que vous ne luttez pas [ refuse d'entrer en compétition, hostilité, opposition ou rivalité ] Denn nur ohne Wettstreiten 8.14. 故無尤。gù wú yóu. De aceea [dumneavoastră sunteţi] fără cusur [greşeală; vină; pată] That is why [you are] without fault [blame, reproach, guilt, accusation; resentful feelings] C'est pourquoi [vous êtes] sans faute [ blâme; reproche, defauts, contestation, accusations] so ist man untadelig. 3.3. Traducerea simplificată 8.1. 上善若水。 shàng shàn ruò shuǐ. Suprema bunătate este ca şi apa The supreme goodness is like water La bonté suprême est comme l'eau Höchste Güte gleicht dem Wasser: 8.2. 水善利 萬[万] 物 shuǐ shàn lì wàn wù apa este de folos tuturor făpturilor [萬物 wan wu] water is useful to all creatures [萬物 wan wu] l'eau est utile pour toutes les créatures [萬物 wan wu] --------------------------------------- 萬物 wan wu: cele zece mii de făpturi / the ten thousand creatures 8.3. 而不爭[争], ér bù zhēng, dar fără să lupte yet does not compete Mais sans se battre 8.4. 處眾 人之所惡， chǔ zhòng rén zhī suǒ è, [apa ( omul sfânt)] se aşează [curg] in poziţiile cele mai joase [umile; inferioare], pe care toate fiinţele umane le dispreţuiesc [water (the holy man)] settle [flows] into the lowest [humble; inferior] places that all human beings despise; [l'eau (le saint homme)] se met [coule] dans des lieux bas que tous les êtres humains méprisent 8.5. 故 幾[几] 於[于] 道。gù jī yú dào. De aceea [apa (sfântul)] este aşa de aproape de Cale (Tao ) This is why [water (saint)] is so close to the Way (Tao) C'est pourquoi [ l'eau (et le saint)] est si proche de la Voie (Tao) ---------------------------------------------------------------- (Ce fac cei care urmează Tao după exemplul apei ?) (What do those who follow Tao using the example of water ?) (Qu'est-ce que font ceux qui suivent Tao à partir de l'exemple de l'eau ?) --------------------------------------- 8.6. 居善地, jū shàn dì, In aşezare preţuieşte solul Pământului In dwelling loves [ to live close to the ] ground of the Earth Dans le logement aime [vivre près du ] sol de la Terre 8.7. 心善淵[渊] xīn shàn yuān

In minte-inimă preţuieşte profunzimea [meditaţiei] In the mind-heart esteem profoundness [of meditation]. dans coeur-esprit estime la profondeur [de la méditation] 8.8. 與[与] 善仁, yǔ/yú/yù shàn rén ， In relaţiile cu ceilalţi binele se manifestă prin omenie In dealing with others the good is manifested through humanity dans les rapports avec les autres le bien se manifeste par l'humanité 8.9. 言善信, yán shàn xìn, In cuvânt (vorbire), preţuieşte sinceritatea In words (talking), esteem sincerity dans la parole apprécie la sincérité 8.10. 正善治, zhèng shàn zhì, In guvernare binele se manifestă ca pace in ruling (leadership; governing), the good manifests itself as peace En gouvernant, le bien se manifeste comme paix 8.11. 事善能, shì shàn néng, In afaceri e apreciată competenţa In business is appreciated competence Dans les affaires est appréciée la compétence 8.12. 動[动]善時[时]。dòng shàn shí. In acţiuni este preţuit momentul adecvat [ oportun; clipa prezentă; Acum ] in actions is esteemed the appropriate timing [chose to be in the right moment present in the Now] Dans les actions est estimé le moment approprié [ opportun; sois pleinement présent dans le Maintenant] . 8.13. 夫唯不爭[争], fú wéi bù zhēng, Tocmai fiindcă dumneavoastră nu luptaţi Just because you do not struggle Juste parce que vous ne luttez pas 8.14. 故無尤。gù wú yóu. De aceea [dumneavoastră sunteţi] fără cusur That is why [you are] without fault C'est pourquoi [vous êtes] sans faute Note/ Notes/Noten ***Trebuie sa constientizam faptul ca tiparul comportamental al luptei cu ceea ce ni se pare indezirabil este eronat si ne aduce numai neajunsuri. Am fost programati sa ne culpabilizam pe noi insine si pe cei din jur ori de cate ori intram intr-o stare sau atitudine meditativa sau cand intalnim asa ceva la copii nostrii (drept lene, lancezeala si inactivitate). Suntem sfatuiti sa apelam la vointa si la lupta pt a ne lasa de un viciu(dependenta) de cei din jurul nostru care nu stiu ca acest ajutor necerut este o virusare, un cadou otravit, care ajunge sa ne submineze increderea in propriile noastre capacitati. Suntem programati conceptual din copilărie să luptăm cu viciile, cu ceea ce avem credinta că ne este duşman. La scară socială aceste convingeri eronate se manifestată prin recurgerea la război [fortă] pentru rezolvarea unor diferende conceptuale, economice, interne ori internationale. La scară individuală o astfel de credintă face oamenii neputincioşi fata de dependentele si de viciile implantate deliberat ori accidental ori in fata maladiilor(in beneficiul celor

care ne-au implantat credinta in medicatia chimico-farmaceutica, a caror cifra de afaceri depaseste orice alta industrie). In lupta cu un viciu orice fiinta umana trebuie sa constientizeze ca luptă cu o parte din ea însasi până este înfrânta, fiindcă din lipsa de constienta/ignorantă ea nu sesizează faptul că finantează cu energia proprie tocmai tulburarea pe care doreşte s-o înlăture prin luptă[cine luptă cu insomnia rămâne treaz, tocmai fiindcă amplifică excitatia neuronală; călugării care luptă împotriva nevoilor fireşti (sexualitate) ajung să aibă halucinatii erotice - castitatea a fost şi este realizată, dar nu de cei virusati s-o obtina prin luptă, ci prin non-actiune si reprogramare]. In prezent omul programat eronat (virusat) este înrobit pe viata fiindcă ceea ce percepe, gândeşte şi făptuieşte este sub comanda conceptiei [conceptia comandă perceptia; noi nu trăim în contact cu realitatea, ci într-o lume secundă compusă din programele care ne-au fost inoculate (credintele filtrează şi mediază contactul nostru cu realitatea)]. ****** Vedeti: Comentarii ******* Vedeti: Comentarii Footnotes 08 Fußnoten 6. – 12.: s. Kalinke II, S. 19! 8. 天 in Mǎwángduī B (Heaven / Himmel). 10. 正 upright; good example... (here, in politics: ruling), also in Mǎwángduī B (comp. A!) – Many editions use here 爭 zhēng = to fight (like below in 8.13., supposing a borrowing (= loan word); s. Chs. 45 + 57 (Gerstner p. 57) / rechtschaffen, gutes Beispiel... (hier = in Politik: Herrschen), auch in Mǎwángduī B (comp. A!) – Viele Editionen benutzen hier 爭 zhēng = kämpfen (wie unten in 8.13., ein Lehnwort vermutend; s. Kapitel 45 + 57 (Gerstner p. 57). 13. 夫 (initial particle) also: above all, because / vor allem (darüber hinaus), weil; here: 夫唯 for only (just) / denn nur (gerade).

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 8 are 14 propozitii si a fost impartit in 4 fraze Fraza 1 ( propozitiile 1-5 ) Sentence 1 ( 1-5) Fraza 2 ( propozitiile 6-9 ) Sentence 2 ( 6-9) Fraza 3 ( propozitiile 10-12 ) Sentence 3 ( 10-12) Fraza 4 ( propozitiile 13-14 ) Sentence 4 ( 13-14) 5. Comentariu / Commentary / Commentaire /Kommentar /Comentario /Commento 6. Conexiuni / Connections / Connexions/ Verbindungen/ Conexiones/Connessioni 7. Dictionar / Dictionary/ Dictionnaire/ Wörterbuch /Diccionario/Dizionario 8. Bibliografie / Bibliography Bibliography/ Bibliographie/ Bibliografía/

Capitolul 8 Fraza 1 ( alcatuita din propozitiile 1-5) /Chapter 1 Sentence 1-5 01-05 Suprema realizare este ca apa/ The supreme realisation is like water/La réalisation suprême, c'est comme l'eau/ Die Höchste Verwirklichung ist wie Wasser: 8.1. 上善若水。 shàng shàn ruò shuǐ. Cel mai inalt (model de) bunătate ( pentru fiintele umane) este ca şi apa The highest (model of) goodness (for human beings) is like water Le plus haut (modèle de) bonté (pour les êtres humains) est comme l'eau Höchste Güte gleicht dem Wasser: 8.2. 水善利 萬[万] 物 shuǐ shàn lì wàn wù apa e de folos tuturor făpturilor[萬物 wan wu]* water is useful to all creatures l'eau est utile pour toutes les créatures Des Wassers Güte nützt den abertausend Geschöpfen – --------------------------------------- * 萬物 wan wu: cele zece mii de făpturi / the ten thousand creatures 8.3. 而不爭[争], ér bù zhēng, dar fără să lupte [ să rivalizeze cu ele], yet does not compete with them mais sans se battre [sans querelle; sans rivaliser avec aucun], doch nicht im Wettstreit; 8.4. 處眾 人之所惡， chǔ zhòng rén zhī suǒ è, [apa ( omul sfânt)] se aşează [curg] in poziţiile cele mai joase [umile; inferioare], pe care toate fiinţele umane le dispreţuiesc

[water (the holy man)] settle [flows] into the lowest [humble; inferior] places that all human beings despise; [l'eau (le saint homme)] se met [coule] dans des lieux bas que tous les êtres humains méprisent 8.5. 故 幾 於 道。gù jī yú dào. De aceea [apa (sfântul)] este aşa de aproape de Cale (Tao ) This is why [water (saint)] is so close to the Way (Tao) C'est pourquoi [ l'eau (et le saint)] est si proche de la Voie (Tao) Ram , 1932 : Virtutea superioară este asemenea apei. Apa si virtutea dăruiesc detasate binefacerile lor tuturor fiintelor si lucrează fără luptă. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Virtutea superioară este asemenea apei. Apa şi virtutea dăruiesc detaşate binefacerile lor tuturor fiinţelor şi lucrează fără luptă. Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: Binele suprem seamana cu apa. Apa aduce folos tuturor fiintelor si nu lupta. Ea este acolo unde oamenii nu ar dori sa fie. De aceea seamana cu Dao. / Высшая добродетель подобна воде. Вода приносит пользу всем существам и не борется. Она находится там, где люди не желали ли бы быть. Поэтому она похожа на дао. /The highest virtue is like water. Water benefits all creatures and does not fight. It is where people would not be willing to be. therefore it is like a Tao. Luca Dinu, 1993: Bunătatea desăvîrşită e asemenea apei 1 : apa foloase aduce celor zece mii de lucruri şi nu li se pune-mpotrivă, se află în locuri de toţi dispreţuite şi astfel aproape-i de Dao. 2 ( vedeti notele in comentariu). Lupeanu Mira, 1997: Virtutea suprema este asemenea apei 1 Apa trage foloase din zece mii de lucruri, Fara a rivaliza cu niciunul, Ea se opreste in locurile detestate de toti 2 Si prin aceasta se apropie de tao. Şerban Toader, 1999: Bunătatea desăvârşită se asemuieşte apei: apa aduce de bunǎ voie voie folos „celor zece mii de fiinţe şi lucruri" şi nu cautǎ a lupta [cu acestea]. [Ea] se găseşte în locurile pe care oamenii de rând le urăsc, iată de ce [apa] se înrudeşte cu Tao. 1 ( vedeti notele in comentariu). Sarbatoare Octavian, 2000/2002: Virtutea este fluida ca apa. Apa patrunde subtil peste tot. Tot astfel virtutea biruieste fara efort. Calea Tao este la fel./ The virtue is like the water, That gradually infiltrates all. Similarly the virtue is very subtle Because resides on the Way (Tao). Su Yan, 2009: Bunatatea desavarsita se aseamana apei; in bunatatea ei, apa de folos le este celor zece mii de lucruri si nu cauta sa se intreaca cu ele. Ea se afla in locurile cele mai urate de oameni si astfel este aproape de Dao. ( vedeti notele in comentariu). Pauthier G., 1838 - Suprema virtus sicut aqua. Aqua virtusque beneficium-ferunt omnibus entibus et non contedunt. Habitant multi homines ea quae abhorrent -Quare appropiaquunt ad supremum-Principium./ La vertu supérieure est comme l'eau; l'eau et la vertu font fructifier toutes choses et ne suscitent aucune contestation. Elles (la vertu et l'eau) habitent les lieux détestés et méprisés par la foule des hommes ; c'est pourquoi elles se rapprochent de la Raison ou de l'lntelligence suprême. Stanislas Julien (1842): L'homme d'une vertu supérieure est comme l'eau.(1) L'eau excelle à faire du bien aux êtres et ne lutte point. Elle habite les lieux que déteste la foule.(2) C'est pourquoi (le sage) approche du Tao. (3) ( vedeti notele in comentariu). Chalmers John, 1868 - The highest style of goodness is like water. Water is good to benefit all things; while it does not strive, but runs to the place which all men disdain. Therefore it is near to Tau. Balfour F. H., 1884 - The goodness of the Ruler resembles water [in pliancy, adaptability, and fertilising power]. The goodness of water is beneficial to all things, and that without struggling. The abiding-place [of the Imperial goodness] is despised by the multitude [for it is lowly—referring to the downward course of water]; and therefore it is near to TAO. Abbott Carl (2012): Highest good is like water. Water benefits all things and does not contend,

Dwells in places the multitude loathe. Therefore it is somewhat like the way. Addiss Stephen & Lombardo Stanley, 1993- Best to be like water, Which benefits the ten thousand things And does not contend. It pools where humans disdain to dwell, Close to the Tao. Ames Roger T. and Hall David L. (2003): The highest efficacity is like water . It is because water benefits everything (wanwu) Yet vies to dwell in places loathed by the crowd That it comes nearest to proper way-making [Tao]. Bahm Archie J., 1958: The best way to conduct oneself may be observed in the behaviour of water. Water is useful to every living thing, yet it does not demand pay in return for its services; it does not even require that it be recognized, esteemed, or appreciated for its benefits. This illustrates how intelligent behaviour so closely approximates the behaviour of Nature itself. Beck Sanderson, 1996: The best are like water. Water benefits all things and does not compete with them. It flows to the lowest level. In this it comes near to the Way. Blackney Raymond, 1955: The highest goodness, water-like, Does good to everything and goes Unmurmuring to places men despise; But so, is close in nature to the Way. Bynner Witter, 1944: Man is at his best, like water, Serves as he goes along: Like water he seeks his own level, The common level of life, Byrn T., 1997- The supreme good is like water, which benefits all of creation without trying to compete with it. It gathers in unpopular places. Thus it is like the Tao. Chan Wing-Tsit, 1963 : The best (man) is like water. Water is good; it benefits all things and does not compete with them. It dwells in (lowly) places that all disdain. This is why it is so near to Tao. Chang Chung-Yuan, 1975 : That which is best is similar to the water. Water profits ten thousand things and does not oppose them. It is always at rest in humble places that people dislike. Thus, it is close to Tao. Chen Chao-Hsiu, 2004: The greatest good is like water: it benefits all life without being noticed. It flows even to the lowliest places where no one chooses to be and so it is very close to the Tao. Chen Ellen Marie, 1989 : A person with superior goodness (shan) is like water, Water is good in benefiting (li) all beings, Without contending (cheng) with any. Situated in places shunned (o) by many others, Thereby it is near (chi) Tao. Cheng Lin, 1949: The way of a good man is like that of water which benefits all things without contention. He is content to keep that which is discarded by the multitude. Hence he is close to Truth. Cheng Hong David, 2000: The ultimate good is like water. Water benefits all things without competing with them. It stays at places where all people disdain, Therefore it is close to Tao. Chou-Wing Chohan (2002): The best of the best is like water. Water is beneficial to everything, And does not demand anything for itself in return. Water stays in places where nothing else stays. Therefore, water is close to Tao. Claire Sachsé Fontaine, 2013: L'eau est le bien suprême Sans lutter, elle nourrit les Dix mille êtres. Elle se plaît dans les lieux inférieurs Que fuient la majorité des hommes. Semblable à la Voie, telle est l'excellence de l'eau. Cleary Thomas, 1991 - Higher good is like water: the good in water benefits all, and does so without contention. It rests where people dislike to be, so it is close to the Way. Correa Nina, 2005: The foremost goodness is like water. Water is good at benefiting all living things, even though there are arguments about how it could reside in places that most people hate. In that way it is very close to being like Dao. Crowley Aleister, 1923- Admire you the High Way of Water! Is not Water the soul of the life of things, whereby they change? Yet it seeks its level, and abides content in obscurity. So also it resembles the Dao, in this Way thereof! Derek Lin, 2006: The highest goodness resembles water Water greatly benefits myriad things without contention It stays in places that people dislike Therefore it is similar to the Tao Duyvendak J. J.-L. (1953): La plus haute « bonté » est comme l’eau. La « bonté » de l’eau consiste en ce qu’elle porte avantage aux dix mille êtres sans lutter. Elle reste à la place (la plus basse) que tout homme déteste. Voilà pourquoi elle est toute proche de la Voie./ The highest goodness is like water. The goodness of water consists in benefiting the ten thousand things without ever striving. It stays in the (lowest) place which all men loathe. Therefore it comes near to the Way. ( vedeti notele in comentariu). Evola Julius (Nelle versioni A del 1923 e B del 1959): A - La Virtù, simile all'acqua, prendendo senza lottare la forma d'ogni cosa, ad ogni cosa è adeguata. Più essa conduce lungi dall'ordinario, più essa conduce presso alla Via. / B - La qualità trascendente assomiglia all 'acqua Senza resistere assume la forma di ogni cosa Prende la posizione piu bassa, che gli uomini disprezzano (perché cercano le altezze). Piu si è lungi dair(agire) comune, piu si è vicini alla Via. ( vedeti notele in comentariu). Gia-Fu Feng & Jane English, 1972: The highest good is like water. Water give life to the ten thousand things and does not strive. It flows in places men reject and so is like the Tao.

Goddard Dwight and Henri Borel, (1919): True goodness is like water, in that it benefits everything and harms nothing. Like water it ever seeks the lowest place, the place that all others avoid. It is closely kin to the Tao. Gorn-Old Walter, 1904: The greatest virtue is like water ; it is good to all things. It attains the most inaccessible places without strife. Therefore it is like Tao. ( vedeti notele in comentariu). Hansen Chad, 2000: Higher worth is like water. Water is good at benefitting the ten-thousand natural kinds Without wrangling for position. What the crowd despises Hence close to the guide. Haven Marc et Daniel Nazir,1988: La suprême Vertu est comme l'eau. L'eau et la Vertu sont bienfaisantes pour les dix mille êtres et ne luttent pas. Elles occupent les places que les hommes détestent. C'est pourquoi elles sont comparables au Tao. Henricks G. Robert (Mawangdui),1989 : The highest good is like water; Water is good at benefiting the ten thousand things and yet it [does not] compete [with them]. It dwells in places the masses of people detest, Therefore it is close to the Way. Henricks G. Robert (Guodian), 2000: lipsa Hinton David, 2000: Lofty nobility is like water. Water's nobility is to enrich the ten thousand things and yet never strive: it just settles through places people everywhere loathe. Therefore, it's nearly Way. Ho Lok Sang, 2002: The superior good man is like water. Just as water enlivens all living creatures and never contests with them, dwelling in places disdained by others, So the superior good man is prepared to situate himself where nobody wants. In this way he is close to the Dao. Huang Chichung, 2003: The supreme good man is like water. Water is good at benefiting The ten thousand things without contending, Lying where the multitude loathes to: Therefore, close to the Tao. Huang Tao, 2005 - Eminent goodness is like water. Water is good at benefiting all things, Yet it actively competes. It retires to undesirable places. Thus it is near to Tao. Hwang Shi Fu, 1987: Lao Tze says, Ultimate goodness shall be found in water. Water is good at helping all things, being free of conflict with them. It stays in places that most people despise, so it is closest to the Tao. Intoppa Francesco, 2000: la suprema bontà è come l’acqua che giova a tutti ma senza contendere e dimora in basso dove gli uomini disdegnano di stare ma alla via è vicina Jiyu Ren, 1985: The highest good is like water. Water is apt to benefit all things and does not compete with them. It dwells in places people disdain. Thus it is closest to Tao. Jonathan Star, 2001: The best way to life is to be like water For water benefits all things and goes against none of them It provides for all people and even cleanses those places a man is loath to go In this way it is just like Tao Kari Hohne , 2009 - Highest good is like water. It benefits the ten thousand things without striving. It settles in places that people avoid And so is like Tao. Kim Ha Poong (2003): The supreme good is like water. Water benefits the ten thousand things, yet contends with nothing. It dwells where everyone is loath to be. That is why it is near to Tao. Kimura Yasuhiko Genku (2004): The highest good is like water, Benefiting all but contending with none, Flowing in low places which the masses disdain. Hence, it is close to the goodness of the Tao. Kwok Man-Ho, Palmer, Ramsay, 1993: The sage's way, Tao is the way of water. There must be water for life to be, and it can flow wherever. And water, being true to being water is true to Tao. LaFargue Michael,1992: The highest Excellence is like water. Water, Excellent at being of benefit to the thousands of things, does not contend - it settles in places everyone else avoids. Yes, it is just about Tao. Larre (Père Claude Larre), 1994: "Un homme haut placé Faisant le Bien Agira comme l’eau L’eau sert les Dix mille êtres Sans rien disputer Faisant ce que personne n’aime faire Les plus proches de la Voie Lau D. C.,1963: Highest good is like water. Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way. Lauer Conradin Von, 1990: La grande perfection est comme l'eau. Comme elle, elle dispense ses bienfaits aux dix mille êtres et ignore les luttes. Comme elle, elle se détourne des obstacles et les évite, descend vers la vallée et demeure là où les hommes ne peuvent pas habiter. C'est pourquoi elle est proche du Tao. Legge James, 1881: The highest excellence is like (that of) water. The excellence of water appears in its benefitting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao. Le Guin Ursula K., 2011 - True goodness is like water. Water’s good for everything. It doesn’t compete. It goes right to the low loathsome places, and so finds the way. Li David H., 2001: Goodness at its best is like water. Water benefits myriad matters but is not in competition with them. Water stays at a level disliked by others, as if it were the Direction.

Lin Paul J.,1977: The man of supreme goodness resembles water. Water benefits all things Without competing with them, Staying in places that men despise; Therefore, it is very close to Tao. Liou Kia-hwai, 1967, 1969: La bonté supérieure est comme l'eau qui est apte à favoriser tous les êtres et ne rivalise avec aucun. En occupant la position dédaignée de tout humain, elle est donc toute proche du Tao./ La bonté suprême est comme l'eau qui favorise tout et ne rivalise avec rien. En occupant la position dédaignée de tout humain, elle est tout proche du Tao. Lindauer David Better value looks like water The value if water profits the 10000 things yet without contending It dwells in places the collective mind dislikes - So it is severed, relating to tao. Luke Chan, 2006: The supreme good is like water. Oh life giving! Water benefits all things and does not compete. It cleanses those places men loathe to go. Therefore, water is almost equal to Tao. Lynn Richard John (1999): The highest good is like water. The goodness of water lies in benefiting the myriad things without contention, while locating itself in places that common people scorn. Therefore it is almost exactly like the Dao. Mabry John R.,1995: The sagely person is like water. Water benefits all things and does not compete with them. It gathers in unpopular places. In this it is like the Tao. MacHovec, Frank J., 1962 (pseudonym: Ganson C.): The highest motive is to be like water: water is essential to all life, yet it does not demand a fee or proclaim its importance. Rather, it flows humbly to the lowest level, and in so doing it is much like Tao. Mair Victor H., 1990: The highest good is like water; Water is good at benefiting the myriad creatures but also struggles to occupy the place loathed by the masses. Therefore, It is near to the Way.. Ma Kou, 1984: L’eau est bienfaisante Elle sert à tous sans différence Coule où personne ne séjourne Et se trouve tout proche du tao. Matgioi (Albert de Pouvourville), 1894: Supérieure est l'eau pure. L'eau est pure : parfaits sont les dix mille êtres, mais ils ne sont pas émus. Là où est la foule des méchants, voilà où sert la méthode de la Voie. Mathieu, Rémi (2008): Matsumoto Naoto (2009): The highest good is like water. Water benefits all the material beings very well, and doesn't contend. It stays at the place which many people think is bad. Therefore, it is close to Tao. Maurer Herrymon, 1985: True goodness is like water; Water benefits the ten thousand things But does not compete with them. It stays in places disliked by man, Therefore comes close to Tao. McCarroll Tolbert, 1982: The highest good is like water. For water benefits the ten thousand things without striving. It settles in places that people avoid and so is like the Tao. McDonald John H. : The highest good is like that of water. The goodness of water is that it benefits the ten thousand creatures; yet itself hardly ever scrambles - it seems quite content with the places that all men disdain. It's this that can make water so near to some dao. Mears Isabella (1916): Heavenly Love is like water. Water blesses all things, It does not hurt them. It loves the lowly place that men dislike, Therefore it comes very near to Tao. Medhurst, Spurgeon C., 1905: The highest goodness resembles water. Water greatly benefits all things, but does not assert itself. He approximates to the Tao, Merel Peter, 1995 - The best of man is like water, Which benefits all things, and does not contend with them, Which flows in places that others disdain, Where it is in harmony with the Way. Mitchell Stephen (1988) (pseudonym Kiyoashi ): The supreme good is like water, which nourishes all things without trying to. It is content with the low places that people disdain. Thus it is like the Tao. Mitchell Stephen et Benoit Labayle : "Le bien suprême est comme l'eau, qui nourrit toutes choses sans en avoir l'intention. Elle se contente des places inférieures que les autres dédaignent. Ainsi elle est comme le Tao. Muller Charles,1991 - The highest goodness is like water. Water easily benefits all things without struggle. Yet it abides in places that men hate. Therefore it is like the Tao. Ni Hua-Ching, 1979: One of universal nature is like water; he benefits all things but does not contend with them. He unprotestingly takes the lowest position; thus, he is close to the universal truth. Nyssen Olivier : La bonté supérieure est comme l'eau. L'eau est bonne et favorable envers des milliers d'êtres, sans rivaliser. Elle s'accommode avec de nombreuses personnes d'endroits douteux. Ainsi elle est presque sur la voie. Org Lee Sun Chen , 2000: [The performance of people with] the highest Te (arete) resembles the [working of] water; Water benefits myriad things and creatures without vying [for control or profits]; It, however, settles for the lowest position which is [customarily considered] disdainful by people. Therefore, [the performance of] water comes very close to that of [people whose behaviors are] drawing closest to Tao. Parinetto Luciano , 1995: Il sommo bene è come l'acqua: l'acqua ben giova alle creaturee non contende, resta nel posto che gli uomini disdegnano. Per questo è quasi simile al Tao. Pierre Leyris si Houang Kia-Tcheng (1949):

Qixuan Liu (2002): The perfect goodness is like the water. Water benefits everything without caring for its own profit, And lives in places that none would like. As a good instance of the able Way, Red Pine The best are like water bringing help to all without competing choosing what others avoid hence approaching the Tao Rosenthal Stan, 1984 - Great good is said to be like water, sustaining life with no conscious striving, flowing naturally, providing nourishment, found even in places which desiring man rejects. In this way it is like the Tao itself. Stenudd Stefan, 2011: Supreme good is like water. Water greatly benefits all things, without conflict. It flows through places that people loathe. Thereby it is close to the Way. Suzuki D.T. & Paul Carus, 1913: Superior goodness resembleth water. The water's goodness benefiteth the ten thousand things, yet it quarreleth not. Water dwelleth in the places which the multitudes of men shun; therefore it is near unto the eternal Reason Ta-Kao Ch’u, 1904: The highest goodness is like water. Water is beneficent to all things but does not contend. It stays in places which others despise. Therefore it is near Tao. Tan Han Hiong (2003): A person of great virtue behaves like water. Water benefits everything but does not contend. It resides at the lowest place that everyone loathes. Thus this characteristic of water bears close resemblance to the typical trait of Dao. Tran Cong Tien (2001): The man of the highest goodness is like water. Water knows how to benefit all things without striving with them. It stays in places loathed by all men. Therefore, it comes near the Way. Waley Arthur (1934): The highest good is like that of water. The goodness of is that it benefits the ten thousand creatures; Yet itself does not scramble, But is content with the places that all men disdain. It is this makes water so near to the Way. Walker The highest good is like water which benefits all things and contends with none. it flows in low places that others disdain and thus it is close to the Tao. Wang Wayne L., 2004: The utmost best is like water; Water best benefits all beings and retains its tranquility ; It stays where other despise, so; it is nearest to Tao Wayism The supreme person is like water which nourishes all things without effort.22 It is content with the low places that people despise.23 Thus it is like the Tao. Wayne Dyer, 2008 (plagiat Mitchell +Gia-Fu Feng): The supreme good is like water, which nourishes all things without trying to. It flows to low places loathed by all men. Therefore, it is like the Tao. Wei Henry, 1982 - A man of the superior type resembles water, Whose goodness lies in benefiting all things without contention, And staying in places detested by the masses. This makes him closely akin to Tao. Wieger Léon (1913) : A. La bonté transcendante est comme l’eau. B. L’eau aime faire du bien à tous les êtres ; elle ne lutte pour aucune forme ou position définie, mais se met dans les lieux bas dont personne ne veut. En ce faisant, elle est l’image du Principe. / Transcendent goodness is like water. Water likes to do good to all beings; it does not struggle for any definite form or position, but puts itself in the lowest places that no one wants. By this, it is the reflection of the Principle. ( vedeti notele in comentariu). Wilhelm Richard (1911): Höchste Güte ist wie das Wasser. Des Wassers Güte ist es, allen Wesen zu nützen ohne Streit. Es weilt an Orten, die alle Menschen verachten. Drum steht es nahe dem Sinn. / Wilhelm Richard et Étienne Perrot : Le bien suprême est comme l'eau. La vertu de l'eau, c'est de servir à tous sans querelle. Elle séjourne en des lieux dédaignés des humains; c'est en cela qu'elle est proche de la Voie./ La calidad suprema es como el agua. La calidad del agua consiste en que a todos sirve sin conflicto. Mora en los lugares que todo hombre desprecia. Por ello está próxima al SENTIDO. Wing R.L., 1986 : The highest value is like water. The value in water benefits All Things, And yet it does not contend. It stays in places that others disdain, And therefore is close to the Tao. WorldPeace John, 1997: Water is like Infinity, it gives itself to all things without distinction or judgment and settles into the lowest places without deliberation. Wu John C. H.,1939: The highest form of goodness is like water. Water knows how to benefit all things without striving with them. It stays in places loathed by all men. Therefore, it comes near the Tao. Wu Yi 吳怡, 1939, 1989: The perfect goodness is like the water. Water benefits everything without caring for its own profit, And lives in places that none would like. As a good instance of the able Way, Yang Xiaolin (2002): The best is like water. Water benefits everything without fighting for credit. Only without fighting for credit, will water never get any trouble. It flows to the lowest places where no one wants to stay, So water is the closest to the DAO. Yutang Lin (1948,1955): The best of men is like water; Water benefits all things And does not compete with them. It dwells in (the lowly) places that all disdain - Wherein it comes near to the Tao.

Zhang Z. Thomas, 2004 : The best virtue is like water. Water nurtures everything; yet, without rivaling, it flows towards lower grounds, where people would be reluctant to go. Water behaves like following Tao. Zhengkun Gu, 2007 : The perfect goodness is like water. Water approaches all things instead of contending with them. It prefers to dwell where no one would like to stay; Hence it comes close to the Tao. Zi-chang Tang, 1969 : Perfect excellence is like gentle water. Gentle water benefits All Things and yet it does not struggle. Do away with what all people hate. Thus this is approaching Dao.

Fraza 2 ( propozitiile 6-9 ) Sentence 2 ( 6-9) 06-12 Valori care trebuie pretuite/ Values that are to be appreciated/ Wertschätzungen (Ce fac cei care urmează Tao după exemplul apei ?) (What do those who follow Tao using the example of water ?) (Qu'est-ce que font ceux qui suivent Tao à partir de l'exemple de l'eau ?) --------------------------------------- 8.6. 居善地, jū shàn dì, In aşezare [ locuinţă; reşedinţă; locuire; poziţie; atitudine) preţuieşte [să trăiască aproape de] solul Pământului

In dwelling [ housing; residence; settlement; position, attitude] loves [ to live close to the ] ground of the Earth

Dans le logement [ habitation; demeure; résidence; position; attitude] aime [vivre près du ] sol de la Terre In der Siedlung liebt den Boden der Erde 8.7. 心善淵[渊] xīn shàn yuān In minte-inimă [心 xīn entitatea psiho-afectivă] preţuieşte profunzimea [meditaţiei] In the mind-heart [心 xīn: psycho-emotional entity], esteem profoundness [of meditation]. dans coeur-esprit [心 xīn: l'entité psycho-affectif] estimer la profondeur [de la méditation] Im Geist-Herz [心 Xin: psycho-emotionalen Einheit], schätze Tiefe [der Meditation] 淵 yuān gulf, abyss, deep ; erudite, profound 8.8. 與善仁, yǔ shàn rén ， In relaţiile cu ceilalţi [ asociere; asistenţă] binele se manifestă prin omenie [dăruire; empatie; binefacere; prietenie; bunătate ] In dealing with others [ associations; assistance] the good is manifested through humanity [offering; empathy; friendship; benevolence] dans les rapports avec les autres [associations; assistance], le bien se manifeste par l'humanité [charité; l'empathie; bienfaisance; bienveillance] im Geben schätze Mitmenschlichkeit, 8.9. 言善信, yán shàn xìn, In cuvânt (vorbire), preţuieşte sinceritatea [onestitatea, transparenţa; deschiderea; încrederea] In words (talking), esteem sincerity [ honesty, transparency; opening; confidence] dans la parole apprécie la sincérité [honnêteté, transparence; ouverture; confiance ] im Reden schätze Aufrichtigkeit, Ram , 1932 : Amandoua se mentin in locurile pe care omul le dispretuieste: locuri joase, ranguri modeste. Ca situatie virtutea Pământul. In inima omului virtutea este golul[vidul beatific]. In binefacere, virtutea este omenie. In vorbă, este sinceritate. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Ambele se menţin în locurile pe care

omul ignorant le dispreţuieşte: locuri joase, ranguri modeste. Când virtutea există iubeşte tot Pământul. În inima

omului virtutea este vidul beatific. În binefacere, virtutea este fermecătoarea omenie. În vorbă este sinceritate. Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: Viata trebuie sa urmeze legile pamintului; inima trebuie sa urmeze legile impulsurilor interioare; binefacerea trebuie sa corespunda omeniei;/ Жизнь должна следовать [законам] земли; сердце должно следовать [законам] внутренних побуждений; благотворительность должна соответствовать гуманности; слово должно

соответствовать истине; /Life must follow the laws of the earth; the heart must follow the [laws] of inner motives; charity must match humanity; the word must correspond to the truth; Luca Dinu, 1993: Ca sălaş , bun e locul potrivit, 3 în inimă 4, bună e adîncimea cea fără de capăt, cu alţii, bună e omenia5, în vorbe, bună e buna-credinţă, 6 ( vedeti notele in comentariu). Lupeanu Mira, 1997: Inteleptul 3 Cand isi hotaraste asezarea, stie sa aleaga locul 4 Cand isi cultiva sufletul, stie sa aleaga profunzimea; Cand isi alege prietenii, stie sa se poarte cu bunatate; Cand vorbeste, cuvintele sale emana incredere; Şerban Toader, 1999: Printre oameni, să fim modeşti; gândurile să ne fie adânci; sǎ slujim [fiinţele], cu bunătate; vorba să ne fie neprefăcută; Sarbatoare Octavian, 2000/2002: Cel care cauta îsi gaseste locul. Simtamintele creiaza o inima adanca. Prietenia aduce bune relatii cu toti. Vorba onesta creiaza încredere../ He who searches for own place will find it. The feelings make a deep heart. Friendship brings good relationships with others. The honest speech creates trust. Su Yan, 2009: Ca lacas, ii place pamantul; in inima, indrageste tot ce-i profund si linistit; in legaturile dintre oameni, indrageste omenia si sinceritatea; in vorbe, indrageste credinta; Pauthier G., 1838 - La vertu de la demeure est attachée à la terre ; la vertu du cœur est un abîme! La vertu de la libéralité, c'est l'humanité ou la bienveillance universelle; la vertu de la parole, c'est la sincérité; Stanislas Julien, 1842- Il (4) se plaît dans la situation al plus humble. Son cœur aime à être profond comme un abîme.(5) S'il fait des largesses, il excelle ) montrer de l'humanité.(6) S'il parle, il excelle à pratiquer la vérité. (7) Chalmers John, 1868 - Where it abides, it is good for adaptability. In its heart, it is good for depth. In giving, it is good for benevolence. In speaking, it is good for fidelity. Balfour F. H., 1884 - Wherever it dwells, it sanctifies the spot. In the heart, its sanctifying properties are unfathomable. In bestowing, it sanctifies benevolence; in speaking, it sanctifies trustworthiness; Abbott Carl (2012): In being, satisfactory is earthy. In intention, satisfactory is depth and benevolence. In speech, satisfactory is truth. Addiss Stephen & Lombardo Stanley, 1993- Live in a good place. Keep your mind deep. Treat others well. Stand by your word. Ames Roger T. and Hall David L. (2003): In dwelling, the question is where is the right place. In thinking and feeling, it is how deeply. In giving, it is how much like nature's bounty. In speaking, it is how credibly. Bahm Archie J., 1958: If experience teaches that houses should be built close to the ground, That friendship should be based on sympathy and good will, Beck Sanderson, 1996: In their dwellings, they love the earth. In their hearts, they love what is profound. In their friendship, they love humanity. In their words, they love sincerity. Blackney Raymond, 1955: If the good of the house is from land, Or the good of the mind is depth, Or love is the virtue of friendship, Or honesty blesses one's talk, Bynner Witter, 1944: Loves living close to the earth, Living clear down in his heart, Loves kinship with his neighbours, The pick of words that tell the truth, Byrn T., 1997- The location makes the dwelling good. Depth of understanding makes the mind good. A kind heart makes the giving good. Chan Wing-Tsit, 1963 - (The best man) in his dwelling loves the earth. In his heart, he loves what is profound. In his associations, he loves humanity. In his words, he loves faithfulness. Chang Chung-Yuan, 1975 : Therefore, for staying, we prefer a humble place. For minds, we prefer profundity. For companions, we prefer the kindness. For words, we prefer sincerity. Chen Chao-Hsiu (2004): It settles only in quiet locations. Its deepest heart is always clear. It offers itself with great goodness. It keeps its rhythm as it keeps its promises. Chen Ellen Marie (1989): (Such a person's) dwelling is the good earth, (His/her) mind (hsin) is the good deep water (yuan), (His/her) associates are good kind people (jen), (His/her) speech shows good trust (hsin), Cheng Hong David, 2000: A habitat is good because of its location; A mind is good because of its profundity; A friend is good because of his kindness; A statement is good because of its credibility; Cheng Lin, 1949: He adapts himself to any environment; he attunes his mind to what is profound; he associates himself with the virtuous; his words inspire confidence; Chou-Wing Chohan (2002): At home, it is important for this to be a good place to live in. In feeling, examine the depths of your heart. In friendship, maintain good relations with others. In words, have confidence. Claire Sachsé Fontaine, 2013: Elle habite le sol, Son coeur a la profondeur d'un gouffre.

Généreuse dans le don, Elle est fidèle à sa parole. Cleary Thomas, 1991: Where it dwells becomes good ground; profound is the good in its heart, benevolent the good it bestows. Goodness in words is trustworthiness, Correa Nina, 2005: For a resting place, the soil is good. For the mind, depth is good. When giving, being like the heavens is good. When speaking, sincerity is good. Crowley Aleister, 1923 - The virtue of a house is to be well-placed; of the mind, to be at ease in silence as of Space; of societies, to be well-disposed; Derek Lin, 2006: Dwelling at the right place Heart with great depth Giving with great kindness Words with great integrity Duyvendak J. J.-L. (1953): On considère bon pour la demeure, le lieu (favorable); bonne pour le coeur, la profondeur; bonne pour les rapports sociaux, l’humanité; bonne pour la parole, la bonne foi/ What one values in a dwelling is the location; What one values for the heart is depth; What one values in human relations is humanity; What one values in speaking is good faith; ( vedeti notele in comentariu). Evola Julius (Nelle versioni A del 1923 e B del 1959): A- Onde il Perfetto è terrestrità nel dominio dell'essere immediato, profondità nel dominio dell'anima; amore nel dominio del sentimento; verità nel dominio del pensiero; B - (Cosi: l'Uomo Reale) nel dominio materiale tiene per buono il restare nel posto che ha Nel dominio del sentire tiene per buona la profondità dell' abisso Se dona, tiene per buona la generosità (impersonale) Parlando, tiene per buona la verità ( vedeti notele in comentariu). Gia-Fu Feng & Jane English, 1972: In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. In speech, be true.. Goddard Dwight and Henri Borel, (1919): For a dwelling it chooses the quiet meadow; for a heart the circling eddy. In generosity it is kind; in speech it is sincere; Gorn-Old Walter, 1904- It has the virtue of adapting itself to its place. It is virtuous like the heart by being deep. It is virtuous like speech by being faithful. Hansen Chad, 2000: In dwelling value the earth. In heart-mind value depth. In being-with value kindness. In words value reliability. Haven Marc et Daniel Nazir,1988: Dans toute situation, la Vertu est humilité; dans le coeur elle est profondeur insondable; dans l'assistance elle est Amour; dans la parole sincérité. Henricks G. Robert (Mawangdui),1989 : In dwelling, the good thing is the land; In the mind, the good thing is depth; In giving, the good thing is [being like] Heaven; In speaking, the good thing is sincerity; Hinton David , 2000: Dwelling's nobility is earth, mind's nobility is empty depth, giving's nobility is Humanity, word's nobility is sincerity, Ho Lok Sang, 2002: To live on the good earth, To cherish good thoughts, To do a good turn to others, To speak the good truth, Huang Chichung, 2003: In habitation, He is good at choosing the place; In mind, Good at profundity; In giving, Good at imitating heaven; In speech, Good at honesty; Huang Tao, 2005 - Dwelling in good places, Drawing from good sources, Supplying from good nature, Speaking with good trust, Hwang Shi Fu, 1987: It provides benefit wherever it stays, illustrates the example of good men's hearts by forming the depth of the abyss, distributes to the needy one to demonstrate benevolence, reflects genuine images to interpret credibility, Intoppa Francesco, 2000: la sua presenza rende buono il terreno profondo è il bene nel suo cuore provvidenziale è il bene che concede la bontà nelle parole è sincerità Jiyu Ren, 1985: (The best man should be like water) In his dwelling he is at ease with lowness, In his heart he is profound, He is sincere in his dealings with others, He is faithful in speech, Jonathan Star, 2001: Live in accordance with the nature of things Build your house on solid ground Keep your mind still When giving, be kind When speaking, be truthful Kari Hohne , 2009 - In choosing your home, look to the land. In preparing the mind, go deep. In associating with others, value gentleness. In speaking, exhibit good faith. Kim Ha Poong (2003): In dwelling, the good is the ground, In thought, the good is depth, In association, the good is gentleness, In speech, the good is truthfulness, Kimura Yasuhiko Genku (2004): In dwelling, be grounded, In thinking, be deep, In giving, be balanced, In speaking, be truthful, Kwok Man-Ho, Palmer, Ramsay, 1993: Those on the Way of Tao, like water need to accept where they find themselves; and that may often be where watergoes to the lowest places, and that is right. Like a lake the heart must be calmand quiet having great depth beneath it. the sage rules with compassion, and his word needs to be trusted. LaFargue Michael,1992: Excellence in a house: the ground "Excellence in a mind: depth Excellence in companions: Goodness Excellence in speaking: sincerity Excellence in setting things right:

Larre (Père Claude Larre), 1994: Préfèrent s’établir à même le sol Et placer leur coeur dans l’abîme Donner simplement par humanité Cultiver la sincérité des propos Lau D. C.,1963: In a home it is the site that matters; In quality of mind it is depth that matters; In an ally it is benevolence that matters; In speech it is good faith that matters; Lauer Conradin Von, 1990: Dans tout et pour tout, la perfection commande l'humilité. Elle demande au coeur d'être profond comme un puits. Dans les rapports avec les autres elle réclame des trésors de patience. De la parole, elle attend la vérité. Legge James, 1881: The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; Le Guin Ursula K., 2011 - For a house, the good thing is level ground. In thinking, depth is good. The good of giving is magnanimity; of speaking, honesty; Li David H., 2001: Wherever [the sage] stays, it is a good place; whatever [the sage] thinks, it is good thought; whomever [the sage] contacts, it is nobleness; whatever [the sage] expresses, it is truthfulness; Lin Paul J.,1977: Dwelling in good places, Having a heart that loves the profound, Allying with benevolence, Inviting trust with words, Liou Kia-hwai, 1967, 1969: Elle occupe un terrain très favorable; elle a un coeur parfait comme un gouffre; elle donne avec parfaite charité; elle parle avec parfaite sincérité;/ Sa position est favorable. Son cœur est profond. Son don est généreux. Sa parole est fidèle. Lindauer David The value of a home is in location The value of a mind is in breadth The value of a relationship is in humanity The value of a word is in belief Luke Chan, 2006: Oh be water! The supreme man resembles water. Oh humble! He stays at a humble position, like water settles at the low point. Oh quiet! His mind is calm and clear, like water in a deep natural pond. Oh balance! He gives to the poor not to the rich, like water flows from the full to the empty. Oh true! He speaks truthfully, like the smooth water reflects all things. Lynn Richard John (1999): Goodness in position depends on location; goodness in heart/mind depends on profundity; goodness in association depends on benevolence; goodness in words depends on sincerity; Mabry John R.,1995: In dwelling, live close to the Earth. In thinking, be open to new ideas. In relationships, be kind. In speech, tell the truth and keep your word. MacHovec, Frank J., 1962 (pseudonym: Ganson C.): In the home the truly wise love the humble earth, the foundation on which the home is built; in the heart they love what is genuine; in friendship they are compassionate; in words they are sincere; Mair Victor H., 1990: The quality of an abode is in its location, The quality of the heart is in its depths, The quality of giving lies in trust, Ma Kou, 1984: Pour une maison l’emplacement est essentiel. Pour la conscience importe la profondeur. Envers un allié importe la bienveillance. Par la parole l’authenticité se révèle. Matgioi (Albert de Pouvourville), 1894: La terre est-elle pure ? Le coeur est pur [comme] un fleuve. Tous les hommes sont-ils purs ? ils parlent en pure confiance. Matsumoto Naoto (2009): Simply, it never contends, so it never errs. Maurer Herrymon, 1985: For a dwelling keep to the ground. In your heart keep to the deeps. In dealing with others, keep to gentleness. In speaking, keep to the truth. McCarroll Tolbert, 1982: In choosing your horne look to the land. In preparing your heart go deep. In associating with others value gentleness. In speaking exhibit good faith. McDonald John H. : And if men think the ground the best place for building a house upon, if among thoughts they value those that are profound, if in friendship they value gentleness; in words, truth, or sincere faithfulness, Mears Isabella (1916): The Master loves to dwell upon the earth. In his heart he loves Infinity, In his benevolence he loves giving, In his words he loves sincerity, Medhurst, Spurgeon C., 1905: who abides by that which men despise. He revolutionizes the place in which he dwells; his depth is immeasurable; he strengthens moral qualities by what he bestows; he augments sincerity by what he says; Merel Peter, 1995 - So the sage: Lives within nature, Thinks within the deep, Gives within impartiality, Speaks within trust, Mitchell Stephen - In dwelling, live close to the ground. In thinking, keep to the simple. In conflict, be fair and generous. Mitchell Stephen et Benoit Labayle: En ta demeure, vis près du sol. En tes pensées, reste simple. En conflit, sois juste et généreux. Muller Charles,1991 - For dwelling, the Earth is good. For the mind, depth is good. The goodness of giving is in the timing. The goodness of speech is in honesty.

Ni Hua-Ching, 1979: One of universal virtue chooses to live in a suitable environment. He attunes his mind to become profound. He deals with others with kindness. In his speech, he is sincere. Nyssen Olivier : Réside sur un bon terrain, l'esprit dans un bon abîme. Donne de bonne grâce les mots de bonne confiance. Org Lee Sun Chen , 2000: [A Sage] withholds his principle [as unmovable] as the ground; His heart tolerates as much (profoundly) as an abyss; His actions are motivated by compassion; His words are trustworthy; Parinetto Luciano , 1995: Nel ristare si adatta al terreno,nel volere s'adatta all'abisso, nel donare s'adatta alla carità,nel dire s'adatta alla sincerità, Qixuan Liu (2002): Water is best at choosing places for its existence, Freeing its mind for working up new wonders Matching the heaven in generous grace Speaking with the most persuasive power, Red Pine dwelling with earth thinking with depth helping with kindness speaking with truth Rosenthal Stan, 1984 - Like water, the sage abides in a humble place; in meditation, without desire; in thoughtfulness, he is profound, and in his dealings, kind. In speech, sincerity guides the man of Tao, Stenudd Stefan, 2011: A good dwelling is on the ground. A good mind is deep. A good gift is kind. A good word is sincere. Suzuki D.T. & Paul Carus, 1913: The dwelling of goodness is in lowliness. The heart of goodness is in commotion. When giving, goodness showeth benevolence. In words, goodness keepeth faith. Ta-Kao Ch’u, 1904: In dwelling, think it a good place to live; In feeling, make the heart deep; In friendship, keep on good terms with men; In words, have confidence; Tan Han Hiong (2003): A person of great virtue prefers to live on the lowest ground. His heart is quiescent and serene. His dealings with others are based on goodwill. His utterances are forever sincere. Tran Cong Tien (2001): In choosing your dwelling, know how to keep to the earth. In cultivating your mind, know how to dive in the abyss. In dealing with others, know how to be in relation to benevolence. In speaking, know how to keep faithfulness. Waley Arthur (1934): And if men think the ground the best place for building a house upon, If among thoughts they value those that are profound, If in friendship they value gentleness, In words, truth; Walker In living, choose your ground well. In thought, stay deep in the heart. In relationships, be generous. In speaking, hold to the truth. Wang Wayne L., 2004: In dwelling, best by adapting to the place; In heart, best by showing its vastness. In giving, best with benevolence. In words, best with trustworthiness Wayism - In dwelling, live close to the ground.24 In thinking; deep yet simple. In conflict and speech; fair and generous. Wayne Dyer, 2008 (plagiat Mitchell +Gia-Fu Feng): Live in accordance with the nature of things. In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. Stand by your word. Wei Henry, 1982 - The goodness of his abode is its low location. The goodness of his heart is its cavern-like hollowness. Benevolence is the goodness of his offerings. Sincerity is the goodness of his speech. Wieger Léon (1913) : C. A son exemple, ceux qui imitent le Principe, s’abaissent, se creusent ; sont bienfaisants, sincères,./ From its example, those who imitate the Principle, lower themselves, sink themselves. They are benevolent, sincere Wilhelm Richard (1911): Beim Wohnen zeigt sich die Güte an dem Platze. Beim Denken zeigt sich die Güte in der Tiefe. Beim Schenken zeigt sich die Güte in der Liebe. Beim Reden zeigt sich die Güte in der Wahrheit../ Wilhelm Richard et Étienne Perrot : Pour l'habitation, le bien se manifeste dans l'emplacement. Pour la pensée, le bien se révèle dans la profondeur. Pour l'offrande, le bien se manifeste par l'amour. Pour la parole, le bien résulte de la vérité./ El lugar determina la calidad de la morada. La profundidad determina la calidad del pensamiento. El amor determina la calidad del regalo. La verdad determina la calidad de la palabra. Wing R.L., 1986 - The value in a dwelling is location. The value in a mind is depth. The value in relations is benevolence. The value in words is sincerity. WorldPeace John, 1997: In dwelling, live in harmony with the land. In meditation, remember your oneness with the Infinite. In dealing with others, do not judge. In communicating, relate the truth. Wu John C. H.,1939: In choosing your dwelling, know how to keep to the ground. In cultivating your mind, know how to dive in the hidden deeps. In dealing with others, know how to be gentle and kind. In speaking, know how to keep your words. Wu Yi 吳怡, 1939, 1989: Water is best at choosing places for its existence, Freeing its mind for working up new wonders Matching the heaven in generous grace Speaking with the most persuasive power, Yang Xiaolin (2002): Therefore, one should have the traits of water: Humble and lowly in his character, Peaceful and deep in his heart, Charitable in his treatment of everything, Credible in his words,

Yutang Lin (1948,1955): In his dwelling, (the Sage) loves the (lowly) earth; In his heart, he loves what is profound; In his relations with others, he loves kindness; In his words, he loves sincerity; Zhang Z. Thomas, 2004 : Live in suitable place; Think deeply; Give generously; Keep one's words; Zhengkun Gu, 2007 : A man of perfect goodness chooses a low place to dwell as water, He has a heart as deep as water, He offers friendship as tender as water, He speaks as sincerely as water, Zi-chang Tang, 1969: Give to what is of perfect personnel. Stay in a perfect place, think in a perfect way, cooperate with perfect people, speak perfect truth,

Fraza 3 ( propozitiile 10-12 ) Sentence 3 ( 10- 12) 8.10. 正善治, zhèng shàn zhì, In guvernare binele se manifesta ca pace [ armonie socială; ordine; nonviolenţa; nonagresiune; organizare; integritate, dreptate; legalitate; linişte; tăcere; abandonarea controlului (ca impunere, interventie in viata individuala) si trecerea la non-actiune (Wu-Wei); cei ce imita apa si Tao , sunt in armonie ( pace; ordine; sanatate )] in ruling (leadership; governing), the good manifests itself as peace [ nonviolence, nonaggression, harmony, order; be organized; be fair; integrity; self-mastery; quietude; don't try to control - use wu-wei; those who imitate water and Tao, are in peace ( in harmony; health; regulated),], En gouvernant, le bien se manifeste comme paix [l'harmonie; le bon ordre; en gouvernement (politique) choisis la paix (non-violence; non-agression); ceux qui imitent l'eau et Tao, sont réglés; En gouvernant, n’essaie pas de contrôler], In der Regieren manifestiert sich das Gute als Frieden 8.11. 事善能, shì shàn néng, In afaceri [ îndatoriri; atribuţii] e apreciată competenţa [ talentul; înzestrarea; calitatile; îndeplinirea statornică; răbdarea; stăruinţa]; In business [duties; working; attributions ] is appreciated competence [ aptitudes; skills; performances, patience, perseverance; efficiency]; Dans les affaires [devoirs; attributions; tâches] est appréciée la compétence [ talent; aptitudes; performances; persévérance; l'efficacité], Im Geschäft ist geschätztes die Kompetenz (Talent; Fähigkeit ) 8.12. 動善時。dòng shàn shí. In acţiuni (miscări, fapte; activităţi; decizii) este preţuit momentul adecvat [ oportun; clipa prezentă; Acum ] in actions (deeds; activities; decisions), is esteemed the appropriate timing [chose to be in the right moment present in the Now] Dans les actions [ mouvements; décisions] est estimé le moment approprié [ opportun; sois pleinement présent dans le Maintenant] . in Aktivitäten schätze die rechte Zeit.. Ram , 1932 : In administratie este conducerea bună. In activitate este puterea . In actiune este timpul, stăruinta, clipa prielnică.

CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: În administraţie este conducerea

bună. În activitate este puterea realizatoare. În acţiune este timpul, stăruinţa, clipa cea mai prielnică. Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: conducerea tarii trebuie sa corespunda linistii; activitatea trebuie sa corespunda posibilitatilor; actiunea trebuie sa corespunda timpului./ управление [страной] должно соответствовать спокойствию; дело должно соответствовать возможностям; действие должно соответствовать времени. /management must correspond to calm; the case must correspond to the possibilities; the action must correspond to the time. Luca Dinu, 1993: în cîrmuire, bună e dreapta rînduială, 7 în lucrări, bună-i puterea de-a face, 8 în mişcare, bună e clipa prielnică; 9 ( vedeti notele in comentariu). Lupeanu Mira, 1997: Cand guverneaza, stie sa pastreaze ordinea; Cand intreprinde ceva, stie sa fie eficient; Iar faptele ii sunt in concordanta cu timpul.5 Şerban Toader, 1999: când cârmuim ţara, să aducem pacea; când rânduim [lucrurile], să fim destoinici; să înfăptuim [fiecare lucru] la vremea cuvenită.2 ( vedeti notele in comentariu). Sarbatoare Octavian, 2000/2002: Cel ce conduce respecta regulile. În afaceri corectitudinea este cautata Timpul aseaza lucrurile../ He who is a leader will follow the rules first. In business fairness is essential. The time will clarify things. Su Yan, 2009: in guvernare, indrageste pacea; in lucrari, e plina de putere, iar cand faptuieste prinde momentele cele mai potrivite. Pauthier G., 1838 - la vertu de l'administration , c'est de bien gouverner; la vertu des aflaires, c'est la capacite, le pouvoir; la vertu du mouvement, c'est le temps. Stanislas Julien, 1842- S'il gouverne (8), il excelle à procurer la paix. S'il agit,(9) il excelle à montrer sa capacité. S'il se meut,(10) il excelle ) se conformer aux temps. Chalmers John, 1868 - In correcting, it is good for government. In serving, it is good for ability. In acting, it is good for season ableness. Balfour F. H., 1884 - in administration, it sanctifies government; in the fulfilment of daily work, it sanctifies ability; in the adoption of public measures it sanctifies acting seasonably. Abbott Carl (2012): In honesty, satisfactory is order. In work, satisfactory is ability. In action, satisfactory is time. Addiss Stephen & Lombardo Stanley, 1993- Make fair rules. Do the right thing. Work when it's time. Ames Roger T. and Hall David L. (2003): In governing, it is how effectively. In serving, it is how capably. In acting, it is how timely Bahm Archie J., 1958: That good government employs peaceful means of regulation, That business is more successful if it employs efficient methods, That wise behaviour adapts itself appropriately to the particular circumstances, All this is because these are the easiest ways. Beck Sanderson, 1996: In government, they love peace. In business, they love ability. In their actions, they love timeliness. Blackney Raymond, 1955: Or in government, goodness is order, Or in business, skill is admired, Or the worth of an act lies in timing, Bynner Witter, 1944: The even tenor of a well-run state, The fair profit of able dealing, The right timing of useful deeds, Byrn T., 1997- Integrity makes the government good. Accomplishment makes your labors good. Proper timing makes a decision good. Chan Wing-Tsit , 1963 - In government, he loves order. In handling affairs, he loves competence. In his activities, he loves timeliness. Chang Chung-Yuan, 1975 : For government, we prefer good order. For affairs, we prefer ability. For actions, we prefer the right time. Chen Chao-Hsiu (2004): It governs tributaries as it governs its people. It adapts to all necessities. It moves at the right moment. Chen Ellen Marie (1989): (His/her) governing is the good order, (His/her) projects (shih) are carried out by good talents (neng), (His/her) activities (tung) are good in timing. Cheng Hong David, 2000: A government is good because of its excellent management; A worker is good because of his productivity; and A move is good because of its timeliness. Cheng Lin, 1949: his rule brings about order; he administers affairs with ability; his actions are opportune. Chou-Wing Chohan (2002): In government, abide by good order. In trade, taking things easy will be to your benefit. In movement, use every opportunity. Claire Sachsé Fontaine, 2013: Sa loi s'applique dans la rectitude, Son action révèle sa capacité. Au bon moment, elle se met en mouvement Cleary Thomas, 1991 - goodness in government is order; goodness in work is ability, goodness in action is timeliness.

Correa Nina, 2005: To set a course of action, curing problems is good. When dealing with affairs, having ability is good. When moving, sensing the right time is good. Crowley Aleister, 1923 - of governments, to maintain quietude; of work, to be skillfully performed; and of motion, to be made at the right time. Derek Lin, 2006: Governing with great administration Handling with great capability Moving with great timing Duyvendak J. J.-L. (1953): bon pour le gouvernement, l’ordre ; bonne pour le service, la capacité ; bon pour l’action, de saisir le moment favorable./ What one values in ruling is good order; What one values in serving others is ability; What one values in action is timeliness. ( vedeti notele in comentariu). Evola Julius (Nelle versioni A del 1923 e B del 1959): A- sviluppo nel dominio dello scopo; forza nel dominio dell 'agire; opportunità nel dominio della pratica., B - Governando tiene per buono lo sviluppo ordinato Agendo tiene per buono l'accorto raggiungimento del fine Nel dominio pratico tiene per buono l'intervenire nel punto giusto. ( vedeti notele in comentariu). Gia-Fu Feng & Jane English, 1972: In ruling, be just. In daily life, be competent. In action, be aware of the time and the season. Goddard Dwight and Henri Borel, (1919): in authority it is order; in affairs it is ability; in movement it is rhythm. Gorn-Old Walter, 1904 : It is virtuous like government in regulating. It is virtuous like a servant in its ability. It is virtuous like action by being in season. Hansen Chad, 2000: In rectifying value order. In social affairs value ability. In action value timing. Haven Marc et Daniel Nazir,1988: Dans le gouvernement, elle est ordre et droiture; dans l'action elle est capacité, et elle se meut avec opportunité. Henricks G. Robert (Mawangdui),1989 : In governing, the good thing is order; In affairs, the good thing is ability; In activity, the good thing is timeliness. Hinton David, 2000: government's nobility is accord, endeavor's nobility is ability, action's nobility is timing. Ho Lok Sang, 2002: To let good governance find its right place, To put the good ability to work, To set in motion the good times, Huang Chichung, 2003: In government, Good at bringing order; In duties, Good at exerting his ability; In making moves, Good at timeliness. Huang Tao, 2005 - Governing with good rules, Conducting with good ability, And acting within good time. Hwang Shi Fu, 1987: removes dirty things to purify the government, transforms to different shapes to display its capability, moves as the seasons change to show timeliness. Intoppa Francesco, 2000: la bontà nel governo è ordine la bontà nel lavoro è abilità la bontà nell’azione è tempestività Jiyu Ren, 1985: He is orderly in government, He is competent in deeds, He is timely in action. Jonathan Star, 2001: When ruling, be just When working, be one-pointed When acting, remember – timing is everything Kari Hohne , 2009 - In governing, provide good order. In the conduct of business, be competent. In action, be timely. Kim Ha Poong (2003): In government, the good is order, In work, the good is ability, In movement, the good is timeliness. Kimura Yasuhiko Genku (2004): In governing, be orderly, In working, be competent, In action, be timely. Kwok Man-Ho, Palmer, Ramsay, 1993: the sage needs to know like water how to flow around the blocks and how to find the way through without violence. Like water, the sage should wait for the moment to ripen and be right: LaFargue Michael,1992: good management Excellence on the job: ability Excellence in making a move: good timing." Larre (Père Claude Larre), 1994: Gouverner en respectant la nature Confier les charges aux gens capables N’agir qu’au moment favorable. Lau D. C.,1963: In government it is order that matters; In affairs it is ability that matters; In action it is timeliness that matters. Lauer Conradin Von, 1990: Quand il faut gouverner, elle impose la loyauté et l'ordre. Quand il faut agir elle exige la compétence. Elle s'exerce au moment opportun Legge James, 1881- that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness. Le Guin Ursula K., 2011 - of government, order. The good of work is skill, and of action, timing. Li David H., 2001: however [the sage] governs, it is good administration; whatever [the sage] does, it is good deed; whenever [the sage] acts, it is timely action.

Lin Paul J.,1977: Being righteous in governing, Managing all things well, Moving at the right time. Liou Kia-hwai,, 1967, 1969: elle gouverne avec un ordre parfait; elle remplit sa tache avec parfaite capacité; elle agit dans les moments favorables./ Son gouvernement est en ordre parfait. Elle remplit sa tâche. Elle agit à propos. Lindauer David - The value of a government is in governing The value of an effort is in ability The value of a movement is in time. Luke Chan, 2006: Oh fair! He governs with equality, like water surface that has the same level everywhere. Oh flexible! He adapts quickly, like water that becomes a square while in a square and a circle while in a circle. Oh timely! He acts according to the natural flow of events, like water freezes in the cold and evaporates in the heat. Oh cooperation! He wins by cooperation not by competition, like water exists by serving all living things without competing against them. Lynn Richard John (1999): goodness in government depends on order; goodness in affairs depends on ability; goodness in action depends on timeliness. Mair Victor H., 1990: The quality of correct governance lies in orderly rule, The quality of an enterprise depends on ability, The quality of movement depends on timing. Ma Kou, 1984: Dans l’art de gouverner se manifeste l’ordre. Dans les affaires compte la capacité. Et l’action juste résulte du choix du moment. Mabry John R.,1995: In leading people, demonstrate integrity. In daily matters, be competent. In acting, consider the appropriate timing. MacHovec, Frank J., 1962 (pseudonym: Ganson C.): in government they foster peace and good will; in business they work with quiet efficiency. Matgioi (Albert de Pouvourville), 1894: Ils agissent purement, droitement ; ils travaillant purement ; ils ont coutume d'être influencés purement, quoiqu'ils ne soient pas émus. Matsumoto Naoto (2009): [Water never resists. It accepts all. It never judges.] Maurer Herrymon, 1985: In governing, keep to order. In business, keep to efficiency. In making moves, keep to the right pace. McCarroll Tolbert, 1982: In governing pruvide good order. In the conduct of business be competent. In action be timely. McDonald John H.: in government, [bugbear] order; in deeds: competence, ability, effectiveness; in actions: timeliness and being properly timed - Mears Isabella (1916): In his government he loves peace, In his business affairs he loves ability, In his movements he loves punctuality. Medhurst, Spurgeon C., 1905: he evokes peace by his administration; his transactions manifest ability, he is opportune in all his movements. Merel Peter, 1995 - Governs within order, Crafts within ability, Acts within opportunity. Mitchell Stephen- In governing, don't try to control. In work, do what you enjoy. In family life, be completely present./ Mitchell Stephen et Benoit Labayle: En gouvernant, n'essaie pas de contrôler. En travaillant, fais ce que tu aimes. En famille, sois pleinement présent. Muller Charles,1991 - In government, self-mastery is good. In handling affairs, ability is good. Ni Hua-Ching, 1979: His rule brings about order. His work is efficient. His actions are opportune. Nyssen Olivier : La droiture est un bon gouvernement, une profession de bon niveau. Bouge au bon moment. Org Lee Sun Chen , 2000: His administration is efficient; His performance is proficient; His movements are timely; Parinetto Luciano , 1995: nel correggere s'adatta all'ordine,nel servire s'adatta alla capacità, nel muoversi s'adatta alle stagioni. Qixuan Liu (2002): Governing supremely without verbalized policies Crowning everything it does with success And taking its actions at the best times Red Pine governing with peace working with skill moving with time Rosenthal Stan, 1984 - and as a leader, he is just. In management, competence is his aim, and he ensures the pacing is correct. Stenudd Stefan, 2011: A good ruler is just. A good worker is able. A good deed is timely. Suzuki D.T. & Paul Carus, 1913: In government goodness standeth for order. In business goodness exhibiteth ability. The movements of goodness keep time. Ta-Kao Ch’u, 1904: In ruling, abide by good order; In business, take things easy; In motion, make use of the opportunity. Tan Han Hiong (2003): His rule is orderly and peaceful. His managerial skills are superb. His timing is always impeccable. Tran Cong Tien (2001): In controlling the affairs of the state, know how to maintain good governing. In working, know how to be suitable to ability. In acting, know how to be suitable to time. Waley Arthur (1934): in government, good order; In deeds, effectiveness; in actions, timeliness Walker In leadership, be organized. In work, do your best. In action, be timely. Wang Wayne L., 2004: For rectification, best by justice. In serving, best with ability; In action, best with timeliness

Wayism In governing, don't try to control. In work, enjoy what you do. Wayne Dyer, 2008 (plagiat Mitchell +Gia-Fu Feng): Govern with equity. Be timely in choosing the right moment. One who lives in accordance with nature does not go against the way of things. He moves in harmony with the present moment, Wei Henry, 1982 - The goodness of his rule means peace. The goodness of his dealings means competence. His moves are good because timely. Wieger Léon (1913): B. réglés, efficaces, et se conforment aux temps. / regulated, efficacious, and they conform themselves to the times. Wilhelm Richard (1911): Beim Walten zeigt sich die Güte in der Ordnung. Beim Wirken zeigt sich die Güte im Können. Beim Bewegen zeigt sich die Güte in der rechten Zeit../Wilhelm Richard et Étienne Perrot : Pour l'art de gouverner, le bien se manifeste par l'ordre. Pour l'action, le bien résulte du talent. Pour le mouvement, le bien résulte du choix du moment../ En el orden se manifiesta la calidad del gobierno. El saber hacer determina la calidad de la obra El momento adecuado determina la calidad del movimiento Wing R.L., 1986 - The value in leadership is order. The value in work is competence. The value in effort is timeliness. WorldPeace John, 1997: In governing, be fair. In daily life, be in harmony with all things and at peace with all people. In action, be mindful that there is a time and a season for all things. Wu John C. H.,1939: In governing, know how to maintain order. In transacting business, know how to be efficient. making a move, know how to choose the right moment. Wu Yi 吳怡, 1939, 1989: Governing supremely without verbalized policies Crowning everything it does with success And taking its actions at the best times. Yang Xiaolin (2002): Methodical in his ways of governing a country, Capable of doing anything, And able to catch opportunities when taking action. Yutang Lin (1948,1955): In government, he loves peace; In business affairs, he loves ability; In his actions, he loves choosing the right time. Zhang Z. Thomas, 2004 : Rule orderly; Do things ably; Act when the time is right. Zhengkun Gu , 2007: He rules a state as orderly as water, He does a thing as properly as water, He takes action as timely as water. Zi-chang Tang, 1969: govern in perfect order, work for perfect potentiality, move when the time is perfect.

Ch. 08 Sentence 4 Fraza 4 ( propozitiile 13-14 ) Chapter 07 Sentence 4 ( 13-14) D 13-14 Wu-Wei : Fara lupta, competitie, nemultumire / Wihout Competition/ Kein Wettstreit 8.13. 夫唯不爭, fú wéi bù zhēng, Tocmai fiindcă dumneavoastră nu luptaţi [ refuzaţi sa intraţi în competiţie, ostilitate, opoziţie sau rivalitate ] Just because you do not struggle [ refuse to enter into fight, competition, hostility, opposition or rivalry ] Juste parce que vous ne luttez pas [ refuse d'entrer en compétition, hostilité, opposition ou rivalité ] Denn nur ohne Wettstreiten 8.14. 故無尤。gù wú yóu. De aceea [dumneavoastră sunteţi] fără cusur [greşeală; vină; pată] That is why [you are] without fault [blame, reproach, guilt, accusation; resentful feelings] C'est pourquoi [vous êtes] sans faute [ blâme; reproche, defauts, contestation, accusations] so ist man untadelig.

Ram , 1932 : Singură virtutea lucrează fără luptă; astfel nu-si face dusmani. CCSA -Cartea Cărării Supremului Adevăr (2001) [ plagiere Ram , 1932]: Singură virtutea lucrează fără luptă, astfel nu-şi face duşmani. Ian Hin-Shun, 1953 /Ян Хин-Шун, 1951: Si daca nu va fi lupta, nu va fi rascoala in popor./ И если не бороться, то не будет ропота [среди народа]./ And if you do not fight, there will not be murmurs [ among the people]. Luca Dinu: dacă nu te pui împotrivă poţi fi fără greşeaIă. 10 ( vedeti notele in comentariu). Lupeanu Mira, 1997: Cum nu se intrece cu nimeni, El este dincolo de orice imputare. Şerban Toader, 1999: Numai şi numai din pricină că nu luptă, iată de ce [apa] este fără păcat. 3 Sarbatoare Octavian, 2000/2002: Virtutea actioneaza astfel fara contradictii./Thus the virtue (Te) acts without contradictions. Su Yan, 2009: Pentru ca nu se ia la intrecere, nu greseste. Pauthier G., 1838 - Ces choses-la ne suscitent aucune contestation, c'est pourquoi elles sont sans defauts Stanislas Julien, 1842- Il ne lutte contre personne; c'est pourquoi il ne reçoit aucune marque de blâme.(11) Chalmers John, 1868 - And inasmuch as it does not strive no one dislikes it. Balfour F. H., 1884 - It alone never strives against [or places itself in opposition to] anyone; and therefore it gives rise to no resentful feelings. Abbott Carl (2012): He alone does not contend, Hence, there is no blame. Addiss Stephen & Lombardo Stanley, 1993- Only do not contend, And you will not go wrong. Ames Roger T. & Hall David L. (2003): It is only because there is no contentiousness in proper way-making That it incurs no blame.” Bahm Archie J., 1958: If one proceeds naturally, without ambition or envy, everything works out for the best. Beck Sanderson, 1996: It is because they do not compete that there is no resentment. Blackney Raymond, 1955: Then peace is the goal of the Way By which no one ever goes astray. Bynner Witter, 1944: And for blocking no one's way No one blames him. Byrn T., 1997- Only when there is no competition will we all live in peace. Chan Wing-Tsit , 1963 - It is because he does not compete that he is without reproach. Chang Chung-Yuan, 1975 : Because we do not strive, We are free from fault. Chen Chao-Hsiu (2004): It never flaunts its goodness and so it never attracts any blame. Chen Ellen Marie (1989): Because he does not contend (pu cheng) with any, He commits no wrong. Cheng Hong David, 2000: Only by being not contentious, Will there be no ill will. Cheng Lin, 1949: Because he does not contend, he gives no cause for resentment. Chou-Wing Chohan (2002): Since there is no demand for anything, there is no blame, either. Claire Sachsé Fontaine, 2013: Et ne s'oppose à personne. C'est pourquoi, elle ne reçoit aucun blâme. Cleary Thomas, 1991 - But only by non-contention is there nothing extreme. Correa Nina, 2005: It's only by not disputing with things that no mistakes would be made. Crowley Aleister, 1923 - Also it is the virtue of a man to abide in his place without discontent; thus offends he no man. Derek Lin, 2006: Because it does not contend It is therefore beyond reproach Duyvendak J. J.-L. (1953): En vérité, c’est précisément parce qu’on ne lutte pas qu’on peut éviter le blâme./ Indeed, just because there is not striving, one may remain without blame. ( vedeti notele in comentariu). Evola Julius (Nelle versioni A del 1923 e B del 1959): A- Fondamentalmente: l'adeguatezza verso ogni cosa dissolve il dolore ( 12). B - Invero, proprio grazie all'adeguarsi senza lotta Nulla altera il suo essere. ( vedeti notele in comentariu). Gia-Fu Feng & Jane English, 1972: No fight: No blame. Goddard Dwight and Henri Borel, (1919): Inasmuch as it is always peaceable it is never rebuked. Gorn-Old Walter, 1904 : And because it does not strive it has no enemies. ( vedeti notele in comentariu). Hansen Chad, 2000: In general, simply don't wrangle Hence have no indiscretion.

Haven Marc et Daniel Nazir,1988: oubliant sa personne il la conserve. Henricks G. Robert (Mawangdui),1989 : It is only because it does not compete, that therefore it is without fault. Hinton David, 2000: When you never strive you never go wrong. Ho Lok Sang, 2002: Such is the way to live without contesting with others. Such is the man free from complaints and anguish. Huang Chichung, 2003: Being uncontentious, There is no resentment. Huang Tao, 2005 - For this reason, There is no competition, There is no concern. Hwang Shi Fu, 1987: Because water never competes with others, hence no one will resent it. Intoppa Francesco, 2000: proprio perché non si contende si è senza colpa Jiyu Ren, 1985: It is because he is not competitive that he is without any faults. Jonathan Star, 2001: One who lives in accordance with nature does not go against the way of things He moves in harmony with the present moment always knowing the truth of just what to do Kari Hohne , 2009 - When there is no strife, there is nothing to be undone. Kim Ha Poong (2003): Truly, because it [water] contends with nothing, It is beyond reproach. Kimura Yasuhiko Genku (2004): In following the virtues of water, The sage contends with no one, And therefore he invites no troubles in life. Kwok Man-Ho, Palmer, Ramsay, 1993: water, you know, never fights it flows around without harm. LaFargue Michael,1992: Simply do not contend then there will be no fault. Larre (Père Claude Larre), 1994: C'est en ne disputant riens à personne Qu'ils sont alors irréprochables Lau D. C.,1963: It is because it does not contend that it is never at fault. Lauer Conradin Von, 1990: et ne lutte jamais. Ainsi, elle ne peut s'égarer. Legge James, 1881: And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him. Le Guin Ursula K., 2011 - No competition, so no blame. Li David H., 2001: Being not in competition, [the sage] has no concern. Lin Paul J.,1977: Just because he does not compete, The man of supreme goodness frees himself of blame. Liou Kia-hwai, 1967, 1969: En ne rivalisant avec personne, elle est irréprochable. Lindauer David - In the end only be without contending So be absent from reproach. Luke Chan, 2006: Therefore, the supreme man, like water, is a humble winner with no enemies. So be humble! Be water! Be a winner by helping others to win! Lynn Richard John (1999): And it is only by avoiding contention that no blame occurs. Mabry John R.,1995: When you do not try to prove yourself to others, You will be beyond reproach. MacHovec Frank J., 1962 (pseudonym: Ganson C.): Serenity is the goal of Tao; through it nothing is lost. Mair Victor H., 1990: Now, It is precisely because one does not compete that there is no blame. Ma Kou, 1984: Ne rivalisant avec personne On reste irréprochable. Matgioi (Albert de Pouvourville), 1894: C'est pourquoi là il n'y a pas [besoin] de la méthode. Matsumoto Naoto (2009): [Therefore, to be one with Tao, be like water. Do not fight. For you know there is neither a winner nor a loser in your hologram that you create] Maurer Herrymon, 1985: If you do not compete, You will not be faulted. McCarroll Tolbert : Then there is no strife, nothing goes amiss. McDonald John H.: In each case it's because they prefer things that hardly lead to strife, and therefore hardly go much astray or amiss. Mears Isabella (1916): The Master, indeed, does not fight, Therefore his Inner Life increases. Medhurst, Spurgeon C., 1905: Forasmuch as he does not assert himself he is free from blame. Merel Peter, 1995 - He does not contend, and none contend against him. Mitchell Stephen - When you are content to be simply yourself and don't compare or compete, everybody will respect you./ . Mitchell Stephen et Benoit Labayle: Lorsque tu te satisfais d'être simplement toi-même et ne te compare ni ne te mets en compétition, tout le monde te respecte." Muller Charles,1991 - If you do not wrangle, you will not be blamed. Ni Hua-Ching, 1979: One of deep virtue does not contend with people; thus, he is above reproach. Nyssen Olivier : L'époux qui est seul ne rivalise pas, ainsi il est irréprochable. Org Lee Sun Chen , 2000: Since he does not compete with people [for power or for profiting himself], so nobody has any good reason to accuse him. Parinetto Luciano, 1995: Proprio perché non contende non viene trovata in colpa. Qixuan Liu (2002): For one who struggles for nothing Will find no difficulty in everything. Red Pine and because they don't compete they aren't maligned Rosenthal Stan, 1984 - Because he does not act for his own ends, nor cause unnecessary conflict, he is held to be correct in his actions towards his fellow man.

Stenudd Stefan, 2011: Where there is no conflict, there is no fault. Suzuki D.T. & Paul Carus, 1913: It quarreleth not. Therefore it is not rebuked. Ta-Kao Ch’u, 1904: Since there is no contention, there is no blame. Tan Han Hiong (2003): Because he is not contentious, nobody will ever hold a grudge against him. Tran Cong Tien (2001): If you do not strive with others, you will be free from error. Waley Arthur (1934): In each case it is because they prefer what does not lead to strife, And therefore does not go amiss. Walker If you compete with no one, no one can compete with you. Wang Wayne L., 2004: Only by not contending; one invites no resentment. Wayism In society life be completely present; content to be simply yourself, don't compare or compete and you will gain true respect. Wayne Dyer, 2008 (plagiat Mitchell +Gia-Fu Feng): always knowing the truth of just what to do. Wei Henry, 1982 - As he is not disposed to contend, He causes little resentment. Wieger Léon (1913): Ils ne luttent pas pour leur intérêt propre, mais cèdent. Aussi n’éprouvent-ils aucune contradiction../ They do not struggle for their own interest, but yield. Therefore they do not suffer and contradiction. Wilhelm Richard (1911): Wer sich nicht selbst behauptet, bleibt eben dadurch frei von Tadel. Wilhelm Richard et Étienne Perrot : Qui renonce à rivaliser échappe à toute critique./ Quien no se afirma a sí mismo se libra de la crítica. Wing R.L., 1986 - Since, indeed, they do not contend, There is no resentment. WorldPeace John, 1997: Avoid judging and its legacy, contention and flow in the peace and harmony of the oneness of humanity. Wu John C. H.,1939: If you do not strive with others, You will be free from blame. Wu Yi 吳怡, 1939, 1989: For one who struggles for nothing Will find no difficulty in everything. Yang Xiaolin (2002): Only without fighting for credit, will one never get any trouble. Yutang Lin (1948,1955): It is because he does not contend That he is without reproach. Zhang Z. Thomas, 2004 : Do not rival, then there would be no trouble. Zhengkun Gu, 2007 : Like water, he never contends with others, So he never commits a mistake. Zi-chang Tang, 1969: Because of non-struggle, therefore, there is no blame. 5. Comentariu/ Commentary/ Commentaire / Kommentar/Comentario/Commento Bruce Lee - Fii apă, prietenul meu !/ Be water, my friend ! /Sii Acqua, Amico Mio ! Essere l'acqua il mio amico! / Sé Agua mi amigo A se adapta ca apa; Adapt as the water; s'adapter comme l'eau; Adattarsi come l'acqua; Bruce Lee: "Nu te stabili ( nu ingheta) într-o singura formă, adapteaz-o şi construieste-ti propria formă, şi las-o să crească, fii ca apa. https://www.youtube.com/watch?v=YLriSM0VlJ4 https://www.youtube.com/watch?v=3mz2DEnE_y4 Goleste-ţi mintea, fii fără formă, fără contur fix - ca apa. Acum pui apa intr-o ceasca, ea devine ceasca; Ai pus apa într-o sticla si ea devine sticla; Ai pus-o într-un ceainic devine ceainic. Acum, apa poate curge sau se poate prăbuşi. Fii apă, prietenul meu"./ "Don't get set into one form, adapt it and build your own, and let it grow, be like water". "Empty your mind, be formless, shapeless — like water. Now you put water in a cup, it becomes the cup; You put water into a bottle it becomes the bottle; You put it in a teapot it becomes the teapot. Now water can flow or it can crash. Be water, my friend". Svuota la tua mente. Sii senza forma, senza limiti, come l’acqua. Se metti dell’acqua in una tazza, l’acqua diviene (assume la forma della) tazza.Se la versi in una teiera, essa diventa la teiera. L’acqua può fluire, o spezzare ...scorrere a fiumi o rigagnoli, può gocciolare o precipitare. Sii come l’acqua, amico mio Vacía tu mente, Libérate de las formas, como el agua, pon agua en una botella y será la botella, ponla en una tetera y será la tetera, el agua puede fluir..o puede golpear. Se agua, amigo. Bruce Lee: A Warrior's Journey (2000); Lee was reciting lines he wrote for his short lived role on the TV series Longstreet. "Avand apa ca exemplu si ca temelie a meditatiei, spiritul devine ca apa", scria celebrul spadasin Miyamoto Musashi (宫本 武 蔵 1584-1645). "Apa adoptă forma recipient său (nu are formă proprie; vidă de ego), acesta este uneori un firicel şi alteori, o mare sălbatică."/ "With water as the basis,

the spirit becomes like water," writes the famous swordsman Miyamoto Musashi (宮本武蔵 1584-1645). “Water adopts the shape of its receptacle( because is formeless, shapeless, without form or ego), it is sometimes a trickle and sometimes a wild sea." "Mama mea mereu a spus că sora mea Satsu era ca lemnul. înrădăcinata în sol ca copacul Sakura. Dar mie mi-a spus ca eram ca apa . Apa isi sapă drumul chiar prin piatră, şi atunci când este prizonieră. "apa isi creează o nouă deschidere." "Mia madre diceva sempre che mia sorella Satsu era come il legno: radicata nel terreno come un albero Sakura. Ma a me diceva che ero come l'acqua. L'acqua si scava la strada anche attraverso la pietra, e quando è intrappolata l'acqua si crea un nuovo varco." [Memoriile unei Geisha/ Memorie di una Geisha] Caracterul 水 shuǐ apa/eau/water apare explicit in capitolele 8 si 78: 8[Suprema binecuvântare este asemenea apei, care este aptă să favorizeze toate făpturile, fără să rivalizeze/lupte cu nimeni; La bonté supérieure est comme l’eau, Qui est apte à favoriser tous les êtres, Et ne rivalise avec aucun); 78[Aici, jos sub Cer nimic nu este mai moale şi mai slab decât apa; Dar pentru a invinge tarele şi puternicul, nimic nu o depăşeşte /Parmi toutes les choses du monde, Rien n’est plus souple/molle et plus faible que l’eau, et cependant, pour briser ce qui est dur et fort, rien ne peut l'emporter sur elle] şi implicit in multe alte capitole din care menţion ăm: 15.13 [ Cine poate liniştii apa tulbure ? Aceasta devine treptat limpede (trece la claritate); Qui peut tranquilliser l'eau boueuse? Celle-ci devient peu à peu limpide]; 36[ (De aceea sfântul ca şi) peştele nu părăseşte apele profunde (liniştite; pacea din centrul imuabil); Le poisson ne doit pas sortir; Des eaux profondes]; 76[ pierderea apei este echivalenta cu pierderea supletii, flexibilitatii si a vietii:: "Oamenii când se nasc sunt moi şi supli; Moartea îi face duri (tari) şi rigizi (uscaţi)" /"En naissant, les hommes sont tendres et faibles, La mort les rend durs et raides.]; Apa este un element de Yin, de aici afinitatea sa cu naturaleţea primordială şi cu femininul în general. "Tao nu are nici o formă şi apa se aseamănă cu el." (Wang Pi). A acţiona oportun "în conformitate cu timpul" înseamnă a trai in prezent si a ţine seama de situaţia cosmică şi mai ales ritmul lunar (Yin) evidenţiat de ciclul mareelor. Formula finală, care are caracter divinatoriu, este inspirată din Cartea Mutaţiilor [易經/易经 yì jīng; yi jing; Wade Giles: I Ching; EFEO: Yi King: Canonul schimbărilor/transformărilor], dar aici pare a fi îndreptată împotriva artificialităţii confucianiste, în special împotriva riturilor erudiţilor. In capitolul 40 avem propoziţia: 弱者道之用。 ruò zhě dào zhī yòng。(40.02). 8.8. Principiul reciprocitatii "Ce tie nu-ti place, altuia nu-i face" nu este identic cu varianta egocentrica "Treat people the way you want to be treated"/ "Poarta-te cu altii asa cum ai vrea sa se poarte altii cu tine/Trateaza-i pe altii asa cum ai vrea tu sa fi tratat". Aceasta varianta egocentrica a fost inlocuita de Tony Alessandra cu una altruista, numita regula de platina (The Platinum Rule). "Treat people the way they want to be treated."/ Poarta-te cu oamenii asa cum ei vor sa te porti cu ei. Nu cum vrei tu" Stephen Covey, unul dintre parintii literaturii motivationale si autorul cartii "7 Habits of Highly Effective People" ("7 obiceiuri ale oamenilor de succes") enumera printre cele 7 obiceiuri legea empatiei: "Seek to understand first, then to be understood." / "cauta intai sa-l intelegi pe celalalt, si abia apoi sa te faci inteles pe tine insuti". http://www.motivational.ro/ce-tie-nu-ti-place/ Regula de aur sau etica reciprocitătii/ The Golden Rule or ethic of reciprocity/ Éthique de réciprocité http://en.wikipedia.org/wiki/The_Golden_Rule The Golden Rule or ethic of reciprocity is a maxim, ethical code, or morality that essentially states either of the following: (Positive form): One should treat others as one would like others to treat oneself.[2] (Negative/prohibitive form, also called the Silver Rule): One should not treat others in ways that one would not like to be treated. L’éthique de réciprocité ou « règle d'or » est une morale fondamentale dont le principe est trouvé dans pratiquement toutes les grandes religions et cultures, et qui signifie simplement : « traite les autres comme tu voudrais être traité » ou « ne fais pas aux autres ce que tu ne voudrais pas qu'on te fasse ». L'éthique de réciprocité ne doit pas être confondue avec le principe de non-agression "Fais ce que tu veux tant que cela ne nuit pas aux autres" même si logiquement elle obtient ce même résultat de non-violence.

This concept describes a "reciprocal" or "two-way" relationship between one's self and others that involves both sides equally and in a mutual fashion Statements that mirror the Golden Rule appear in Ancient Egypt in the story of The Eloquent Peasant and in Confucius (551–479 B.C.) , Analects XV.24/ Les Entretiens (traditionnel : 論語, simplifié : 论语, pinyin : Lúnyǔ, ou plus rarement Lùnyǔ), aussi connus sous le nom d’Analectes The great principle of reciprocity [恕 shù] is the rule of life. 己所不欲，勿施於[于]人。 己所不欲、勿施人。 jǐ suǒ bù yù , wù shī yú rén 。 "Ce tie nu-ti place, altuia nu-i face"/ "What you do not wish for yourself, do not do to others."/ "Ne faites pas à autrui ce que vous ne voudriez pas qu'on vous fasse à vous-même". Verse 23 of Analects of Confucius Chapter 15 子貢[贡]問[问]曰："有一言而可以終[终]身行之者乎"？子曰："其恕乎！己所不欲、勿施於[于]人。" zǐ/zi gòng wèn yuē: "yǒu yī yán ér kěyǐ zhōngshēn xíng/háng zhī zhě hū "？zǐ/zi yuē:"qí shù hū!" Tzu-kung/Zi Gong (a disciple of Confucius) asked: "Is there any one word that could guide a person throughout life?" The Master replied: "It is perhaps the word "shu" [reciprocity]: What you do not wish for yourself, do not do to others ( Do not do unto other what you do not want others to do unto you/ never impose on others what you would not choose for yourself ")?" Tzeu koung demanda s'il existait un mot qu'on pût observer toute la vie. Le Maître répondit : « N'est-ce pas celui de tolérance ? Ne faites pas à autrui ce que vous ne voudriez pas qu'on vous fasse à vous-même. » http://wengu.tartarie.com/wg/wengu.php?l=Lunyu&no=415 http://wengu.tartarie.com/wg/wengu.php?l=Lunyu Matthew 7:12 "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets. Luke 6:31 Do to others as you would have them do to you. James 2:8 If you really keep the royal law found in Scripture, "Love your neighbor as yourself," you are doing right. Galatians 5:14 The entire law is summed up in a single command: "Love your neighbor as yourself." http://bible.cc/matthew/7-12.htm Matthieu 7:12 "Tout ce que vous voulez que les hommes fassent pour vous, faites-le de même pour eux, car c'est la loi et les prophètes". Luc 6:31 Ce que vous voulez que les hommes fassent pour vous, faites-le de même pour eux. Jacques 2:8 Si vous accomplissez la loi royale, selon l'Ecriture: Tu aimeras ton prochain comme toi-même, vous faites bien. Galates 5:14 Car toute la loi est accomplie dans une seule parole, dans celle-ci: Tu aimeras ton prochain comme toi-même. http://saintebible.com/matthew/7-12.htm 8.12. Bruce Lee: "A good martial artist does not become tense, but ready. Not thinking, yet not dreaming. Ready for whatever may come. When the opponent expands, I contract; and when he contracts, I expand. And when there is an opportunity, "I" do not hit, "it" hits all by itself. Bruce Lee: Enter the Dragon (1973); In a conversation with an older member of the temple. http://en.wikiquote.org/wiki/Bruce_Lee Notes : Richard Wilhelm / Étienne Perrot L'eau est, dans toute l'oeuvre, souvent utilisée comme une image du Tao, dont la force repose sur le fait qu'elle séjourne en bas (à des endroits que les hommes dédaignent). Ligne 6 : (cf. Kong-Fou-Tseu, Entretiens, Livre IV, 1). Ces lignes ainsi que les suivantes sont probablement une citation tirée d'un recueil préexistant de sentences. Seules les deux dernières lignes font à nouveau partie du texte direct. La deuxième ligne avant la fin se rapporte peut-être à l'utilisation des sujets pour des travaux publics eu égard au moment convenable, maxime que l'on rencontre couramment dans l'Antiquité chinoise. Wieger Léon (1913) : Chapitre 8. Texte. A. La bonté transcendante est comme l’eau. B. L’eau aime faire du bien à tous les êtres ; elle ne lutte pour aucune forme ou position définie, mais se met dans les lieux bas dont personne ne veut. En ce faisant, elle est l’image du Principe.

C. A son exemple, ceux qui imitent le Principe, s’abaissent, se creusent ; sont bienfaisants, sincères, réglés, efficaces, et se conforment aux temps. Ils ne luttent pas pour leur intérêt propre, mais cèdent. Aussi n’éprouvent-ils aucune contradiction. ---------------------------------------- Résumé des commentaires. Ce chapitre continue le précédent. Après l’altruisme du ciel et de la terre, l’altruisme de l’eau ╓25 est proposé en exemple. Ko-tchangkeng résume ainsi : Fuyant les hauteurs, l’eau recherche les profondeurs. Elle n’est oisive, ni le jour, ni la nuit. En haut elle forme la pluie et la rosée, en bas les fleuves et les rivières. Partout elle arrose, elle purifie. Elle fait du bien et est utile à tous. Elle obéit toujours et ne résiste jamais. Si on lui oppose un barrage, elle s’arrête ; si on lui ouvre une écluse, elle s’écoule. Elle s’adapte également à tout récipient, rond, carré, ou autre. — La pente des hommes est tout contraire. Ils aiment naturellement leur profit. Il leur faudrait imiter l’eau. Quiconque s’abaissant servira les autres, sera aimé de tous et n’aura pas de contradicteurs Duyvendak J. J.-L. (1953): VIII La plus haute « bonté » est comme l’eau. La « bonté » de l’eau consiste en ce qu’elle porte avantage aux dix mille êtres sans lutter. Elle reste à la place (la plus basse) que tout homme déteste. Voilà pourquoi elle est toute proche de la Voie. On considère bon pour la demeure, le lieu (favorable) ; bonne pour le coeur, la profondeur ; bonne pour les rapports sociaux, l’humanité ; bonne pour la parole, la bonne foi ; bon pour le gouvernement, l’ordre ; bonne pour le service, la capacité ; bon pour l’action, de saisir le moment favorable. En vérité, c’est précisément parce qu’on ne lutte pas qu’on peut éviter le blâme. -------------------------------- The highest goodness is like water. The goodness of water consists in benefiting the ten thousand things without ever striving. It stays in the (lowest) place which all men loathe. Therefore it comes near to the Way. What one values in a dwelling is the location; What one values for the heart is depth; What one values in human relations is humanity; What one values in speaking is good faith; What one values in ruling is good order; What one values in serving others is ability; What one values in action is timeliness. Indeed, just because there is not striving, one may remain without blame. -------------------------------------------- Note Lao-tseu se sert ici de son image favorite de l’eau qui, parce qu’elle cherche la place la plus basse et porte avantage à toutes choses également, est l’image de la Voie. Qu’on compare le commencement de LXXVIII, transposé par moi à XLIII, et aussi l’avant-dernière ligne de LXXVII : « La Voie du ciel porte avantage, mais ne porte pas dommage ». Le mot « bonté » ne doit pas être pris en premier lieu dans un sens moral actif ; il indique les bonnes qualités, l’excellence de quelque chose, les conditions qui permettent à chaque être de suivre complètement sa propre nature. La plus haute « bonté » cherche la place la plus basse ; avec des exemples pris dans la vie quotidienne on démontre, aussi par rapport à la « bonté » de choses ordinaires, qu’il vaut mieux ne pas « s’efforcer », c’est-à-dire lutter, pousser en avant ; la place la plus basse, la plus discrète est ici encore la meilleure. « En vérité, c’est précisément parce que » est ma traduction de fou wei (38),

tournure qui est fréquente dans le Tao-tö-king. COMMENTO AL TAO TÊ CHING di Vascellari F. nella Ediz. a cura di J. J. L. Duyvendak 8 Le “7” bontà della “Via” che si rispecchiano in quelle dell’ “Acqua” = forza primordiale, “femmina oscura”, “Donna”, Vergine ecc. intesa come albero, ci danno i 7 Chakra o Sephiroth: il luogo per abitarvi (Malkuth, Yesod) 1°; il servizio, la capacità Hod 2°; rapporti sociali, umanità Netzach 3°; cuore, profondità Tiphereth 4°; azione, momento propizio Gheburah 5°; governo, ordine Chesed 6°; parola, buona fede Daath 7°. Nell’azione – non azione si deve imitare l’acqua che possedendo tutte le buone qualità non fa violenza ma penetra dappertutto rimanendo “in basso”. Se la Shekinà non “scendesse”, non ci sarebbe manifestazione. ------------------------------------------------------------ Gorn-Old Walter, 1904 VIII. The Easy Nature (Gorn-Old Walter, 1904) The greatest virtue is like water ; it is good to all things. It attains the most inaccessible places without strife. Therefore it is like Tao. It has the virtue of adapting itself to its place. It is virtuous like the heart by being deep. It is virtuous like speech by being faithful. It is virtuous like government in regulating. It is virtuous like a servant in its ability. It is virtuous like action by being in season. And because it does not strive it has no enemies. Notes ------------------- Laotze here wishes to say, and says in the most effectual manner, that the heart that is not deep, the speech that is not faithful, irregular government, a servant without ability, and action out of season, are without virtue. Principal among the qualities of water are its universality, its mollience, its adaptabihty, and its steadfastness or incompressibility. In this it is like the Tao, for while it accommodates itself to the dimensions and shape of every vessel, it is nevertheless steadfast and unyielding. It is at once the softest and the most irresistible of things. It flows of its own accord to the lowest places, yet is found in the most elevated. It is deeper than the deepest mine and higher than the loftiest mountain. It seeks the line of least resistance, and therefore it makes most progress. The virtue of Tao is manifold. The use of water is manifold. Nature cannot do without water, and Heaven cannot do without Tao. Man, who is related to both God and Nature, needs both water and Tao. This is the mystery of the saying, " Except ye be born of water and the Spirit, ye cannot be preserved." ---------------------------------------------------------------- Cele 8 principii ale căii de integrare indicate de apă/The 8 principles of the path to integration indicated by the water / Les 8 principles du chemin d'intégration indiqué par l'eau după Luke Chan in cartea sa "Cele opt secrete sau principii din Tao Te Ching" / "8 Secrets or The eight principles of Tao Te Ching" 1. Tao; 2. Oneness; 3. Action; 4. Silence; 5. Life; 6. Peace; 7. Contentment; 8. Love.

The principles of Tao Te Ching have been applied to religion, science, politics, commerce, medicine, education, sports, arts, and kung fu Luke Chan, 2006: Chapter 1- 81 What's Tao Te Ching? Dao De Jing, Lao Tzu, Laozi, 老子, 道德经. read by author Master Luke Chan https://www.youtube.com/watch?v=dTXyY8VvTTw Luke Chan 8 secrets of Tao Te Ching https://www.youtube.com/channel/UCiN2_f6Zq-niHAp3P0ywjkg/videos 1. Secret One: Tao http://www.chilel.com/Tao_Quotes.html#quotes_chapter4 1; 4; 6; 14; 25; 28; 42; 51; 52 2. Secret Two: Oneness http://www.chilel.com/Tao_Quotes_2_of_8.html#quotes_chapter2 2; 22; 24; 28; 33; 39; 40; 54; 3.Secret Three: Action; http://www.chilel.com/Tao_Quotes_3_of_8.html#quotes_chapter59 59; 64; 4. Secret Four: Silence http://www.chilel.com/Tao_Quotes_4_of_8.html#quotes_chapter56 15; 16; 23; 26; 41; 45; 56; 70; 71; 5. Secret Five: Life http://www.chilel.com/Tao_Quotes_5_of_8.html 8; 20; 36; 55; 65; 66; 76; 78 6. Secret Six: Peace http://www.chilel.com/Tao_Quotes_6_of_8.html#quotes_chapter73 73; 79; 74; 68; 62; 7. Secret Seven: Contentment http://www.chilel.com/Tao_Quotes_7_of_8.html#quotes_chapter3 3; 12; 18; 19; 44; 46; 80; 81; 8. Secret Eight: Love http://www.chilel.com/Tao_Quotes_8_of_8.html#quotes_chapter13 5; 7; 13; 27; 29; 34; 35; 49; 75; --------------------------------- Chapter 8 Life: Tao Te Ching laotzu Chapter 8 https://www.youtube.com/watch?time_continue=27&v=PPJt4EsLVi4 8; The supreme man resembles water. He gives to the poor http://www.chilel.com/images/Tao_Quotes/chapter_8-(7).gif Sentence for Sentence Translation: 上善若水: Man of the highest good is like water. 水善利万物而不争: Water is good at benefitting all things and it does not compete against them. 处众人之所恶: It stays at places where men hate to be. 故几于道: Therefore, water is almost equal to Tao. 居善地: To dwell in good places; 心善渊: To think with clarity; 与善人(仁Wang Pi: benevolence): To give to the needy; 言善信: To speak with sincerity; 正善治: To govern with fairness; 事善能: To work with flexibility; 动善时: To act at the right time. 夫唯不争: Only water does not compete, 故无尤: Therefore, it has no blame.

Interpretational Translation of Tao Te Ching Chapter 8 by Luke Chan ： The supreme good is like water. Oh life giving! Water benefits all things and does not compete. It cleanses those places men loathe to go. Therefore, water is almost equal to Tao. Oh be water! The supreme man resembles water. 1. Oh humble! He stays at a humble position, like water settles at the low point. 2. Oh quiet! His mind is calm and clear, like water in a deep natural pond. 3. Oh balance! He gives to the poor not to the rich, like water flows from the full to the empty. 4. Oh true! He speaks truthfully, like the smooth water reflects all things. 5. Oh fair! He governs with equality, like water surface that has the same level everywhere. 6. Oh flexible! He adapts quickly, like water that becomes a square while in a square and a circle while in a circle. 7. Oh timely! He acts according to the natural flow of events, like water freezes in the cold and evaporates in the heat. 8. Oh cooperation! He wins by cooperation not by competition, like water exists by serving all living things without competing against them. Therefore, the supreme man, like water, is a humble winner with no enemies. So be humble! Be water! Be a winner by helping others to win! ----------------------------------------- conexiune cu dematerializarea tumorilor canceroase exemplificata de Mirahorian in articolul Aplicatie a modului de functionare directa in tratarea instantanee in Romania a unei tumori de 6,5 cm in vezica urinara/ Instant Healing in Romania of a 6,5 cm tumor located in Urinary Bladder Ecografie inainte si dupa Instant Healing VEDETI DESCRIERA ASOCIATA IMAGINIILA ADRESA DE MAI JOS: https://www.facebook.com/photo.php?fbid=832125746801087&set=pb.349283161752017.-2207520000.1398743943.&type=3&theater https://www.facebook.com/photo.php?fbid=10201332981145329&set=gm.468589639894443&type=1&theater http://www.flickr.com/photos/dmtao/6920709544/#comments http://www.flickr.com/photos/dmtao/6920709544/in/photostream http://reteaualiterara.ning.com/group/caleaeliberarii/forum/topics/vindecarea-instantanee-a-maladiilor-instant-healing-of-all http://reteaualiterara.ning.com/group/tao/forum/topics/vindecarea-instantanee-a-tuturor-maladiilor-instant-healing-of In Romania am facut acelasi lucru ca si chinezii- proba este in imagini ; vedeti: Tratarea instantanee in Romania a unei tumori de 6,5 cm in vezica urinara/ Instant Healing in Romania of a 6,5 cm tumor located in Urinary Bladder by Mirahorian; Vindecarea instantanee a tuturor maladiilor / Instant Healing of all Illnesses [2] 2. Tratarea instantanee in Romania a unei tumori de 6,5 cm in vezica urinara/ Instant Healing in Romania of a 6,5 cm tumor located in Urinary Bladder by Mirahorian; Vindecarea instantanee a tuturor maladiilor / Instant Healing of all Illnesses https://www.facebook.com/photo.php?fbid=832125746801087&set=a.832125740134421.1073742180.349283161752017&type=1&theater opinia de mai sus este sustinuta de Luke Chan in videoclipul Qigong for healing cancer. www.lukechanchilel.com https://www.youtube.com/watch?v=7qF5QaKGDAA ---------------------------------------------------------------- 8.13. Cedarea (flexibilitatea, moliciunea, slăbiciunea, starea relaxată, care invinge fără să lupte şi nu apelează la opoziţie, la forţă exterioară; care alege poziţia stabilă-inferioară; cultivă neutralitatea; imparţialitatea; apelează la acţiunea paradoxală: acţiunea in nonacţiune; Wei-Wu-Wei) este modul de acţiune al lui Tao ( si al apei care este "după chipul şi asemănarea" lui Tao in planul manifestat) Moliciunea [弱ruò; 柔roú] se realizează prin cedare[讓 ràng] şi este ilustrată prin metafora apei ( 水shuǐ ) in capitolele 8, 40, 78. Trebuie să conştientizăm faptul că tiparul comportamental al luptei cu ceea ce ni se pare indezirabil este eronat şi ne aduce numai neajunsuri. Am fost programaţi să ne culpabilizăm pe noi inşine şi pe cei din jur ori de câte ori intrăm intr-o stare sau atitudine meditativă. Am fost

conditionaţi să etichetăm drept lene, lâncezeală şi inactivitate orice stare de absorbţie meditativă pe care o intâlnim la cei din jur sau la copiii noştri. Suntem sfătuiţi să apelăm la voinţă şi la luptă pt a ne lăsa de un viciu (dependenţă) de cei din jurul nostru, care nu ştiu că acest ajutor necerut este o virusare, un cadou otrăvit, care ajunge să ne submineze increderea in propriile noastre capacităţi. Suntem programaţi conceptual din copilărie să luptăm cu viciile, cu ceea ce avem credinţa că ne este duşman. La scară socială aceste convingeri eronate se manifestată prin recurgerea la război [forţă] pentru rezolvarea unor diferende conceptuale, economice, interne ori internaţionale. La scară individuală o astfel de credinţă face oamenii neputincioşi faţă de dependenţele şi de viciile implantate deliberat ori accidental ori in faţa maladiilor (in beneficiul celor care ne-au implantat credinţa in medicaţia chimico-farmaceutică, produsă de concerne multinaţionale a căror cifra de afaceri depăşeşte orice altă industrie). In lupta cu un viciu orice fiinţă umană trebuie să conştientizeze că luptă cu o parte din ea însăşi până este înfrânta, fiindcă din lipsa de conştienţa/ignoranţă ea nu sesizează faptul că finanţează cu energia proprie tocmai tulburarea pe care doreşte s-o înlăture prin luptă [cine luptă cu insomnia rămâne treaz, tocmai fiindcă amplifică excitaţia neuronală; călugării care luptă împotriva nevoilor fireşti (sexualitate) ajung să aibă halucinaţii erotice - castitatea a fost şi este realizată, dar nu de cei virusaţi s-o obţina prin luptă, ci prin non-acţiune si reprogramare]. In prezent omul programat eronat (virusat) este înrobit pe viaţa fiindcă ceea ce percepe, gândeşte şi făptuieşte este sub comanda concepţiei [conceptia comandă percepţia; noi nu trăim în contact cu realitatea, ci într-o lume secundă compusă din programele care ne-au fost inoculate (credintele filtrează şi mediază contactul nostru cu realitatea)]. In acest capitol se indică faptul că apa practică acţiunea paradoxală (無為 wú wéi) fiindcă este fără ego (formă ori poziţie de apărat) şi se plasează pe sine in poziţia cea mai de jos (cea mai stabilă), in postură de umilinţă, dispreţuită de oamenii profani, care caută să se afle cât mai sus şi cât mai in faţă (in frunte). Cel ce vrea să se conducă pe sine şi pe alti oameni alege atitudinea paradoxală (dacă privim răsturnat) a apei şi a mărilor (văilor) care plasandu-se mai jos primesc toate fluviile. Oriunde vom intâlni o astfel de atitudine vom percepe, în subtext, înţelepciunea de a fi astfel şi, în consecinţă, strategia de a dura şi a te menţine ca lider de sine in faţa perturbărilor care vin din lumea din afară si din interior (pulsiuni; dorinţe; emoţii). Practic este vorba de o strategie de guvernare de sine care se extinde in guvernarea altora. Textul lui Lao Tzu permite interpretarea pe mai multe paliere, prin urmare şi utilizarea practică a învăţăturilor sale în diverse domenii cum ar fi: strategia militară, guvernarea politică, organizarea socială, desăvârşirea vieţii prin autocunoaştere şi autocontrol ( eliberare de controlul mijlocit de ego sau controlul directiv şi trecerea la controlul nemijlocit, care are caracteristicile acţiunii paradoxale: 為無為 wéi wú wéi). Nonacţiunea Wu Wei Wei ("a acţiona fără a acţiona") inseamnă a face să guverneze ordinea naturală (în funcţie de unitatea naturii), fără a guverna; din aceasta cauză autocontrolul nu este un control exercitat de ego, ci un noncontrol, o nonacţiune. 6. – 12.: s. Kalinke II, S. 19! 8. in Mǎwángduī B 天 tiān tian1 tien t’ien: R: cer; vedeţi: 1.15 ; (Heaven / Himmel). 10. 正 upright; good example... (here, in politics: ruling), also in Mǎwángduī B (comp. A!) – Many editions use here 爭 zhēng =a lupta; 爭[争] zhēng cheng tcheng R: a lupta; luptă; conflict; confruntare; ceartă; dispută;vedeţi: 3.7; to fight (like below in 8.13., supposing a borrowing (= loan word); s. Chs. 45 + 57 (Gerstner p. 57) / rechtschaffen, gutes Beispiel... (hier = in Politik: Herrschen), auch in Mǎwángduī B (comp. A!) – Viele Editionen benutzen hier 爭 zhēng = kämpfen (wie unten in 8.13., ein Lehnwort vermutend; s. Kapitel 45 + 57 (Gerstner p. 57). 13. 夫 (initial particle) also: above all, because / vor allem (darüber hinaus), weil; here: 夫唯 for only (just) / denn nur (gerade). Secretul lui Bruce Lee/ Bruce Lee's Secret. Bruce Lee a folosit legea atractiei, popularizata prin filmul Secret , si a realizat lucruri pe nimeni nu le-a mai realizat "As you think you shall become / "Asa cum ganditi asa veti deveni [ devenim ceea ce urmarim (gandim)] Suntem modelati de gândurile noastre; devenim ceea ce gandim ( credem). Când mintea este pură, bucuria o urmează ca o umbră, care nu o părăseşte niciodată. / We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves. Zen Quote by Buddha All that we are is the result of what we have thought. The mind is everything. What we think we become http://www.youtube.com/watch?v=Bj7CaCozjvs&feature=related Textul despre apa in varianta Guotian se afla in partea a treia dedicata comentariilor mănunchi "C" în 郭店 Guōdiàn. [~ 400 sau 300 î.Hr., descoperit 1993 AD]. 大一生水，Marele Unu (Tai yi) a dat nastere Apei/ The Great One Gave Birth to Water/ Die Große vedeti in Conexiuni / Connections/Connexions/

Wilhelm, Richard Tao Te Ching 8 Höchste Güte ist wie das Wasser. Des Wassers Güte ist es, allen Wesen zu nützen ohne Streit. Es weilt an Orten, die alle Menschen verachten. Drum steht es nahe dem Sinn. Beim Wohnen zeigt sich die Güte an dem Platze. Beim Denken zeigt sich die Güte in der Tiefe. Beim Schenken zeigt sich die Güte in der Liebe. Beim Reden zeigt sich die Güte in der Wahrheit. Beim Walten zeigt sich die Güte in der Ordnung. Beim Wirken zeigt sich die Güte im Können. Beim Bewegen zeigt sich die Güte in der rechten Zeit. Wer sich nicht selbst behauptet, bleibt eben dadurch frei von Tadel. Richard Wilhelm et Étienne Perrot : Avant-propos | Introduction | Le contenu Richard Wilhelm et Étienne Perrot : 08 Le bien suprême est comme l'eau. La vertu de l'eau, c'est de servir à tous sans querelle. Elle séjourne en des lieux dédaignés des humains; c'est en cela qu'elle est proche de la Voie. Pour l'habitation, le bien se manifeste dans l'emplacement. Pour la pensée, le bien se révèle dans la profondeur. Pour l'offrande, le bien se manifeste par l'amour. Pour la parole, le bien résulte de la vérité. Pour l'art de gouverner, le bien se manifeste par l'ordre. Pour l'action, le bien résulte du talent. Pour le mouvement, le bien résulte du choix du moment. Qui renonce à rivaliser échappe à toute critique. ------------------------------------------------------------- Richard Wilhelm, H. G. Oswald, 1985 -------------------------------------------------------- La calidad suprema es como el agua. La calidad del agua consiste en que a todos sirve sin conflicto. Mora en los lugares que todo hombre desprecia. Por ello está próxima al SENTIDO. El lugar determina la calidad de la morada. La profundidad determina la calidad del pensamiento. El amor determina la calidad del regalo. La verdad determina la calidad de la palabra. En el orden se manifiesta la calidad del gobierno. El saber hacer determina la calidad de la obra El momento adecuado determina la calidad del movimiento. Quien no se afirma a sí mismo se libra de la crítica. Notes : Richard Wilhelm / Étienne Perrot L'eau est, dans toute l'oeuvre, souvent utilisée comme une image du SENS, dont la force repose sur le fait qu'elle séjourne en bas (à des endroits que les hommes dédaignent). Ligne 6 : (cf. Kong-Fou-Tseu, Entretiens, Livre IV, 1). Ces lignes ainsi que les suivantes sont probablement une citation tirée d'un recueil préexistant de sentences. Seules les deux dernières

lignes font à nouveau partie du texte direct. La deuxième ligne avant la fin se rapporte peut-être à l'utilisation des sujets pour des travaux publics eu égard au moment convenable, maxime que l'on rencontre couramment dans l'Antiquité chinoise. Stanislas Julien (1842): CHAPITRE VIII L'homme d'une vertu supérieure est comme l'eau.(1) L'eau excelle à faire du bien aux êtres et ne lutte point. Elle habite les lieux que déteste la foule.(2) C'est pourquoi (le sage) approche du Tao. (3) Il (4) se plaît dans la situation al plus humble. Son cœur aime à être profond comme un abîme.(5) S'il fait des largesses, il excelle ) montrer de l'humanité.(6) S'il parle, il excelle à pratiquer la vérité. (7) S'il gouverne (8) , il excelle à procurer la paix. S'il agit (9) , il excelle à montrer sa capacité. S'il se meut,(10) il excelle à se conformer aux temps. Il ne lutte contre personne; c'est pourquoi il ne reçoit aucune marque de blâme.(11) Note Chapitre VIII (1) B : Telle est la nature de l'eau. Elle est molle et faible ; elle se rend dans les lieux vides et fuit les lieux pleins ; elle remplit les vallées et coule ensuite jusqu'à la mer. Elle ne s'arrête ni le jour ni la nuit. Si elle circule en haut, elle forme la pluie et la rosée ; si elle coule en bas, elle forme les rivières et les fleuves. Les plantes ont besoin d'elle pour vivre, sordida res ut mundæ fiant. C'est ainsi que l'eau excelle (chen ) à faire du bien, à se rendre utile à tous les êtres. Si on lui oppose une digue, elle s'arrête ; si on lui ouvre un passage, elle coule. Elle se prête à remplir un vase circulaire ou un vase carré, etc. Voilà pourquoi l'on dit qu'elle ne lutte point. Le mot chen 善 (vulgo bon) a ici le sens de bonus dans bonus dicere versus « habile à réciter des vers » de Virgile (Egl. V, I). Il est parfaitement expliqué par le commentateur Te-thsing : choui-khi-miao-tsaï-li-wan-we « l'excellence de l'eau consiste en ce qu'elle est utile à tous les êtres ». (2) B : Les hommes aiment la gloire et abhorrent le déshonneur ; ils aiment l'élévation et détestent l'abaissement. Mais l'eau se précipite vers les lieux bas et se plaît à y habiter ; elle se trouve à son aise dans les lieux que la foule déteste. (3) E : On peut dire que celui qui est comme l'eau (c'est-à-dire l'homme d'une vertu supérieure) approche presque du Tao. B : Si l'homme peut l'imiter (imiter l'eau), il pourra entrer dans le Tao. Plusieurs commentateurs (Sou-tseu-yeou, Liu-kie-fou) me paraissent avoir commis une erreur grave en rapportant à l'eau ce passage et tous les suivants. J'ai suivi F, H, G et Hong-fou. (4) E : Il fuit l'élévation et aime l'abaissement. Le mot chen (vulg. bonus) signifie ici « aimer, être content de » (sic A : hi, lætatur). Littéralement, « pour habitation, il aime la terre ». (5) E : Il cache les replis les plus déliés de son coeur ; il est tellement profond qu'on ne pourrait le sonder. C : Il est vide, pur, tranquille et silencieux. (6) E : Lorsqu'il répand ses bienfaits, il montre de la tendresse à tous les hommes et n'a d'affection particulière pour personne. (7) Littér. « La fidélité dans les paroles ». E : Ses paroles se réalisent et ne sont jamais en défaut. (8) E : S'il gouverne un royaume, les hommes deviennent purs, tranquilles, et se rectifient d'eux-mêmes. (9) E : Quand il rencontre une affaire, il s'y prête et s'en acquitte d'une manière convenable, sans faire acception de personne. (10) E : Soit qu'il faille s'avancer (pour obtenir un emploi) ou se retirer (d'une charge), conserver sa vie ou la sacrifier, il se conforme à la voie du ciel. (11) E : Telle est en général la cause des luttes entre les hommes ; ils s'estiment sages et cherchent à l'emporter sur les autres. Si quelqu'un veut l'emporter sur (littér. « vaincre ») les autres, ceux-ci voudront aussi l'emporter sur lui. Pourra-t-il ne pas être blâmé par les autres hommes ? Mais lorsqu'un homme ne songe qu'à être humble et soumis et ne lutte contre personne, la multitude aime à le servir et ne se lasse pas de l'avoir pour roi. Voilà pourquoi il n'est point blâmé. Derek Lin, 2006:

Water is the most fitting metaphor for the Tao and the nature of sages who follow the Tao. Water nourishes plants and slakes the thirst of animals. Water also assumes the lowest position it can no matter where it happens to be. These observations reveal to us characteristics of both the Tao and the sages. Water flows to the lowest place not because it intentionally does so, but because it follows its own nature. The sages, like water, also place themselves lower, not because they contrive to do so, but because it is their nature to be humble. Sages have depth of character. Like a deep body of water, sages are tranquil and composed. A pool of water is not only the surface but also everything below it. Likewise, there is more to a sage than meets the eyes. It may take a while for people to realize this, but the more they get to know the sage, the more they discover. Water provides its benefits and moves on, without waiting for any benefits in return. Sages benefit others in the exact same way. They give only to give, not because they want recognition or payback. When they provide teachings, assistance or guidance, they do so with no conditions, no strings attached, and no expectations. Water reflects its surroundings. It does not try to hide or change anything in its reflections. When sages speak, it is with this same sense of integrity and sincerity. People come to trust the sage, because they realize the sage will give them the truth when no one else will. Water administers to everything equally. Water plays no favorites. It slakes the thirst of the kind person just as it does the unkind person. Taking a cue from this, sages also do not pick and choose the recipients of the benefits they provide. Their impartial administration is conducted without bias and judgment. Water is versatile. It conforms to the shape of any container to do its work. Following this, the sages also cultivate flexibility and adaptability in themselves. Because the world is constantly changing, they also make constant adjustments to handle new challenges. Water moves in accordance with Heaven. Whether it takes the form of rain, snow, or hail, water follows the timing of natural events. The sages are the same way. They live each day following the natural flow of events, and take appropriate actions at the appropriate time. Most importantly, water does not contend. It gives itself to everything without complaints or protests. Like water, sages do not engage in petty squabbles, because their only wish is to be of service. They are at peace with everyone, and that makes them beyond reproach. Notes Quick summary of this chapter - Tao cultivators observe water in order to emulate the following characteristics: Natural humility. Depth of character. Giving without expectations. Sincerity and integrity. Equal administration. Versatility and adaptability. Natural timing. Non-contention. Evola, Julius, Il libro della Via e della Virtú [ Nelle versioni A del 1923 e B del 1959] https://archive.org/stream/JuliusEvola.TaoTeChing./Julius%20Evola.%20Tao-te%CC%82-ching._djvu.txt

versioni del 1923 VIII La Virtù, simile all'acqua, prendendo senza lottare la forma d'ogni cosa, ad ogni cosa è adeguata. Più essa conduce lungi dall'ordinario, più essa conduce presso alla Via. Onde il Perfetto è terrestrità nel dominio dell'essere immediato, profondità nel dominio dell'anima; amore nel dominio del sentimento; verità nel dominio del pensiero; sviluppo nel dominio dello scopo; forza nel dominio dell 'agire; opportunità nel dominio della pratica. Fondamentalmente: l'adeguatezza verso ogni cosa dissolve il dolore ( 12). ------------------------------------------------------------- (12) Questo tema sarà sviluppato dalle dottrine della gnosi cristiana: così per Basilide nella “Consumazione finale" ogni elemento sarà rimesso al proprio piano e alla propria natura, col che cesserà il dolore dello spirito.

versioni del 1959 8 (p 111) La qualità trascendente assomiglia all 'acqua Senza resistere assume la forma di ogni cosa Prende la posizione piu bassa, che gli uomini disprezzano (perché cercano le altezze). Piu si è lungi dair(agire) comune, piu si è vicini alla Via. (Cosi: l'Uomo Reale) nel dominio materiale tiene per buono il restare nel posto che ha Nel dominio del sentire tiene per buona la profondità dell' abisso Se dona, tiene per buona la generosità (impersonale) Parlando, tiene per buona la verità Governando tiene per buono lo sviluppo ordinato Agendo tiene per buono l'accorto raggiungimento del fine Nel dominio pratico tiene per buono l'intervenire nel punto giusto. Invero, proprio grazie all'adeguarsi senza lotta Nulla altera il suo essere. --------------------------------------- Note Classico paragone taoista dell’acqua per l’agire sottile e la «virtù superiore» (shang shan). Adeguarsi esteriormente alle cose e alle situazioni, non estollere ma scendere in basso (il che vuol anche dire: oltre la superficie) per esercitare l'influenza desiderata. Secondo un altro aspetto: in questo contesto al «mi spezzo ma non mi piego» legato alla mania dell’Io, potrebbe contrapporsi il «piegandomi (= acqua) spezzo». L'insieme del comportamento illustrato in questo capitolo essendo designato come i hsing (che vale quanto dire: «facilità di natura»), viene anche indicata la controparte positiva: modo spontaneo e essenziale di operare, di là dalle antitesi. Dinu Luca, Cartea Despre Dao şi Putere (Dao De Jing), completată cu pasaje ilustrative din Zhuang Zi. Introducere, traducere din chineza veche şi note de Dinu Luca, Editura Humanitas, 1993 8 Bunătatea desăvîrşită e asemenea apei 1 : apa foloase aduce celor zece mii de lucruri şi nu li se pune-mpotrivă, se află în locuri de toţi dispreţuite şi astfel aproape-i de Dao. 2 Ca sălaş , bun e locul potrivit, 3 în inimă 4, bună e adîncimea cea fără de capăt, cu alţii, bună e omenia5, în vorbe, bună e buna-credinţă, 6 în cîrmuire, bună e dreapta rînduială, 7 în lucrări, bună-i puterea de-a face, 8 în mişcare, bună e clipa prielnică; 9 dacă nu te pui împotrivă poţi fi fără greşeaIă. 10 Note 1 . Exegeza tradiţională îl unnează in interpretarea acestei fraze pe Heshang Gong, care citeşte: "Cel a cărui bunătate e desăvîrşită ( = Inţeleptul) e asemenea apei." In acest fel "bunătatea" ar desemna in context "the religious notlon of goodness that transcends the ethical dlistinctions between good and evi! ... (which) does not seek self-aggrandizement but self-donation",. cum scrie Ellen M. Chen. Mult mai potrivită şi mai apropiată de sensul textului ni s-a părut interpretarea lui Duyvendaak. care consideră că "le mot 'bonte' [ . .. ] indique les bonnes qualites, l'excellence de quelque chose. les conditions qui permettent a chaque etre de suivre completement sa propre

nature". Astfel. sensul tennenului shan depăşeşte limitele eticului, denuminind capacitatea lucrurilor de a se potrivi datului firii lor, un fel de virtute nedefinită care capătă, in situaţii diferite. manifestări diferite, enumerate, de altminteri în rîndurile următoare. 2 . "Locurile de toţi dispreţuite" la care se face aluzie mai sus reprezinlă probabil, in context, locurile care se găsesc in aval, în partea de jos a unui curs de apă; în acest sens stă mărturie şi următorul pasaj din Analecte: "Omului ales nu îi place să şadă in josul rîului, caci acolo se stringe tot ce e urit în Subceresc." (XIX : 20) Cuprinzind aşadar şi ceea ce este de dispreţuit, apa are , la fel ca şi Dao, vocaţia atotcuprinderii. Acelaşi sens este dezvoltat şi în capitolul 66. 3. Prin "locul potrivit" am echivalat un termen care are sensul literal de "pămînt". Fiecare traducător şi-a luat aici libertatea de a parafraza în spiritul capitolului: " the good ealth" (Ellen M. Chen), "good places" (Paul J. Lin ) , "the best place to build a house upon"(Waley] etc. Dacă acceptăm interpretarea "bunătăţii" ca o virtute nedefinită care se manifestă în maniere diferite în circumstanţe diferite, aşa cum am propus mai sus, atunci subiectul acestei fraze , ca şi al tuturor rindurilor care urmează, estc tot shan, acest rind trebuind tradus, spre exemplu:"(În ceea ce privcşte) locuinţa, "bunătatea" (constă în / se manifestă prin găsirea) locului potrivit . "In aceeaşi manieră am interpretat şi rindurile care urmează. Alţi exegeţi consideră că de fapt. "Înţeleptul" ar trebui să fie subiectul acestor fraze, iar Heshang Gong sustine că întregul capitol se referă în fapt la "apă". 4. in intenţii, în sentimente şi în ginduri, după cum interpretează exegeţii contemporani . 5. Prin "cu alţii" am tradus un termen al cărui sens iniţial este "cu, împreună". S-au mai propus : "cu prietenii" , "cu duşmanii", "în relaţiile cu ceilalţi" . sau, după o altă glosă , "a da" - "Cind dă, se pricepe să se modeleze după Cer ( = prin virtutea ,omeniei.]" - (Zhou Shengchun). 6. Prin "bună-credinţă" am tradus termenul xin, "sinceritate (calitatea de a fi] de incredere". Termenul face parte, la fel ca şi "omenie", din codul etic tradiţional preluat şi dezvoltat de confucianişti. 7 . Am interpretat termenul zheng în sensul de "ordine, linişte, lipsă a haosului şi dezordinii", echivalind prin "dreapta rînduială". Unii exegeţi preferă să îl citească în sensul de "dreptate, corectitudine": "Being righteous in governing" (Paul J. Lin] ; "For justice it chooses sincerity" (Erkes) etc. 8. "Puterea de-a face" desemnează capacităţile si talentele individului. 9. Găsirea momentului potrivit pentru a acţiona. 10. Respectînd "bunătatea" şi datul natural al lucrurilor, fiind asemenea apei, fiecare din faptele tale au să fie încununate de succes, pentru că se conformează condiţionărilor fireşti ale fiecăruia. · Cleary conchide pe bună dreptate: "The latter part of this chapter [ ... ] clearly shows that Taoism was not quietistic, introverted or amoral, and not opposed to the original spirit of Confucianism. " 8.1 . Dao al Cerului şi Dao al oamenilor Sînt umile, dar trebuie totuşi să le laşi pe fiecare. să-şi vadă de ale sale: acestea sînt lucrurtle. Sînt neînsemnaţi, dar totuşi întru totul trebuie să-i urmezi: aceştia sînt oamenii . Rămînînd neştiute . trebuie totusi întotdeauna făcute : acestea sunt treburile tale. Sînt. nepotrivite . dar trebuie totuşi să fie fatis arătate: acestea sînt legile ţării. Se află departe de Dao, dar trebuie totuşi pă st rată: aceasta e dreapta judecată. Are multă părtinire, dar trebuie întotdeauna s-o [aci cuprinzătoare: aceast a e omenia. Se află numai la suprafaţă, dar trebuie să le faci să capete substanţă : acestea sînt riturile . Se află înlăuntru , dar trebuie mereu înăltata ( =înnobilată ) : aceasta este Puterea. Este Unu , dar nu poate să nu se supună schimbării: acesta este Dao . Este spirit dar nu poate să fie lipsit de acţiune: acesta este Cerul . De aceea Înţeleptul , contemplînd Cerul în toate ale sale, nu ajută lucurile ( = nu intervine în devenirea lor naturală) ; implinindu-şi Puterea, nu se amestecă în mersul lor; venind dintru Dao, nu pune nimica la cale; potrivindu-se omeniei, nu se bizuie pe ea; rătăcind pe tărîmul dreptei judecăţi, nu strange fapte drepte; urmind toate riturile , nu socoteşte însă ca unele fapte nu se cade deloc să le facă; văzîndu-şi de toate ale sale , nimic nu Iasă deoparte; rînduind lucrurile potrivit legilor firii, haosul nu apare; bizuindu- se pe oameni. nu îi tratează cu uşurinţă; urmînd firea lucrurilor. niciodată nu le paraseşte . [ .. . ] Cel care nu pricepe lumina Cerului nu are o Putere pură. Cel care nu-l pătrunde pe Dao nu poate de niciunde să pornească (= în înţelegerea lucrurilor) . A nu fI luminat. întru Dao trist este ! Si atunci ce este Dao? Există un Dao al Cerului şi există un Dao al oamenilor. A nu făptui, dar a il totuşi preţuit, iată Dao al Cerului . A făptui şi a obosi ( = datorită amestecului in evoluţia firească a lucrurilor), iată Dao al oamenilor. Dao al Cerului este primordial, Dao al oamenilor este secundar. Dao al Cerului şi Dao al oamenilor departe unul de altul se afla , şi noi nu trebuie să trecem acest lucru cu vederea .

Zhuang zi, cap.11 "A lăsa în pace şi a privi cu îngăduinţă" Lao Zi Cartea Despre Tao şi Virtuţile Sale Traducere din limba chineză veche,

introducere, comentariu şi note de Şerban Toader Editura Stiintlfica, Bucureşti, 1999 Şerban Toader, 1999: Dao De Jing — Versetul VIII Versetul VIII Bunătatea desăvârşită se asemuieşte apei: apa aduce de bunǎ voie voie folos „celor zece mii de fiinţe şi lucruri" şi nu cautǎ a lupta [cu acestea]. [Ea] se găseşte în locurile pe care oamenii de rând le urăsc, iată de ce [apa] se înrudeşte cu Tao. 1 Printre oameni, să fim modeşti; gândurile să ne fie adânci; sǎ slujim [fiinţele], cu bunătate; vorba să ne fie neprefăcută; când cârmuim ţara, să aducem pacea; când rânduim [lucrurile], să fim destoinici; să înfăptuim [fiecare lucru] la vremea cuvenită.2 Numai şi numai din pricină că nu luptă, iată de ce [apa] este fără păcat.3 Note 1. Nici una dintre fiinţe nu s-ar putea naşte şi nu ar putea vieţui fără apă. Apa slujeşte "celor zece mii de fiinţe şi lucruri" cu blândeţe, fără a lupta şi fără a cere răsplată. Ea se află întotdeauna în locurile joase, acolo unde oamenii înşişi nu şi-ar dori să stea. Prin urmare, virtuţile apei sunt înrudite cu însuşirile lui Tao. Heshang Gong : "Omul cu bunătate desăvârşită se asemuieşte apei. Aflată în Cer, apa este ceaţa şi roua, iar pe Pământ - izvor. Oamenii de rând urăsc umilinţa şi [locurile] umede şi mlăştinoase, numai apa se află acolo, curgând liniştit." 2. Oamenii îşi preamăresc superiorii şi îi prigonesc pe inferiori, căutând neincetat să se inalte. Aşa însă, curge intotdeauna către locurile joase şi adânci. Sufletul omului este mereu subjugat de gânduri egoiste. Apa insă, când se află in locurile joase, tinde să devină limpede precum cristalul, oglindind deopotrivă fiinţele şi lucrurile până in adâncuri. Apa slujeşte tuturor vieţuitoarelor şi plantelor, dându-le să bea când însetează şi dovedindu-şi astfel bunătatea. Apa este blândă şi neprefăcută : ea nu ascunde nimic vederii. Apa este asemenea. unui mare meşter : în lucrările sale, ea se aşterne peste tot, tinzând către echilibru, fără a se înclina într-o parte sau alta, fără a nesocoti vreuna din vieţuitoare sau plante. Puterea apei este inepuizabilă: ea îndepărtează necurăţenia, limpezeşte vadurile, impinge plutele şi bărcile, zămisleşte fiinţele şi le creşte. Primăvara, Soarele începe să ardă iar vieţuitoarele şi plantele au nevoie de apă, pentru a se dezvolta. Atunei norii se vor ridica iar ploile vor cădea, adăpând vieţuitoarele şi umezind vegetaţia. Iarna, apa preschimbată in zăpadă se va aşterne peste câmpii, ocrotind viitoarea recoltă. La vremea cuvenită, zăpada se va topi, apoi se va evapora, alcătuind iarăşi norii. Heshang Gong : " Apa aduce, de bună voie, bucurie Pământului. De deasupra plantelor, curge cu repeziciune spre locurile joase. [Ea] se aseamănă unei femeIe : înfăptuieşte, însă se pune mai prejos de oameni . 'Cele zece mii de fiinţe şi lucruri' capătă apa pentru a se naşte ( . . . ). Apa oglindeşte înlăuntrul său formele, fără a ascunde vreun lucru. Nu este [lucru] pe care [apa] să nu-l spele şi să nu îl limpezească ( . . . ) . [Ea] poate fi pătrată sau rotundă, încovoiată sau dreaptă, luând forma [locului în care se află]. Vara, [apa] se risipeşte, iar in timpul iernii îngheaţă ; [ea] lucrează potrivit vremii." 3. Apa posedă virtuţile lui Tao : înfăptuieşte totul firesc, fără a lupta, de aceea este fără păcat. Prin urmare, oamenii trebuie să urmeze pilda apei. Heshang Gong : " Dacă-i tăiem calca, [ea] va înceta să curgă ; dacă o slobozim, atunci [ea] va curge. Astfel este natura apei, de aceea sub Cer nimeni nu urăşte apa ." Lupeanu Mira, 1997: ------------------------- Virtutea suprema este asemenea apei 1 Apa trage foloase din zece mii de lucruri, Fara a rivaliza cu niciunul, Ea se opreste in locurile detestate de toti 2 Si prin aceasta se apropie de tao. Inteleptul 3 Cand isi hotaraste asezarea, stie sa aleaga locul 4 Cand isi cultiva sufletul, stie sa aleaga profunzimea; Cand isi alege prietenii, stie sa se poarte cu bunatate;

Cand vorbeste, cuvintele sale emana incredere; Cand guverneaza, stie sa pastreaze ordinea; Cand intreprinde ceva, stie sa fie eficient; Iar faptele ii sunt in concordanta cu timpul.5 Cum nu se intrece cu nimeni, El este dincolo de orice imputare. Note: 1. Shan, ceea ce este bun, ce exceleaza si este perfect. Unii traduc prin ceea ce se subintelege; omul moral sau inteleptul. 2. Locurile detestate de toti sunt locurile cele mai umile, in natura, ca si in societate 3. Urmeaza sapte exprimari eliptice. in text nu exista cuvantul sheng ren, inteleptul, dar el se subintelege. Tot subintelese sunt sensurile apei, elementul concret, metafora pentru virtutea suprema, pentru omul de o moralitate exemplara. 4. Ju shan di, am tradus: cand isi hotaraste asezarea, stie sa-si aleaga locul. Ju, asezare, locuinta. Shan, a excela, vezi nota 1. Di, loc. Aici, shandi, desemneaza o anumita alegere, si anume a locului cel mai umil, detestat de cailalti. 5. Zhang Songru: Cele sapte propozitii, prin expunerea calitatilor apei, il desemneaza pe omul perfect. Astfel spus, prin analogia cu nsusirile apei, se arata ca inteleptul este intotdeauna expresia lui tao. Xin Hiu: Sa te porti fara rivalitate, evitand pozitiile inalte; sa ascunzi profunzimii in inima ta, intr-atat de afunde, incat sa nu le poti masura; sa fii bun pana la uitare de sine; vorba sa-ti fie cumpatata; sa conduci tara in liniste si dreptate. Referindu-se la invatatura lui Lao Zi, Zhuang Zi spune: Invatatorul actiona asemenea apei, tacerea lui era ca oglinda ei, iar raspunsurile precum susurul ei.

6. Conexiuni/ Connections/Connexions/ Verbindungen/Conexiones/Connessioni modelul apei apare si in alte capitole din Lao Tzu Lao zi face referire explicita la apa doua capitole (8, 78) si la calitatile ei in numeroase alte capitole: moalele si flexibilul care invinge tarele si rigidul 柔 róu rou2[10, 36, 43, 52, 55, 76, 78], 弱 ruò ruo4 [3, 36,40,55,76,78], apa este modelul nonactiunii(wu-wei) redata prin expresia “fără luptă” 不爭 bù zhēng [ 3, 8, 22, 66, 68, 73, 81]. Trezirea, iluminarea nu se realizeaza prin lupta si efort, ci prin inlaturarea barajelor/obstacolelor din cale apei asa cum procedeaza un agricultor, care-si iriga campul. Nu noi actionam cand folosim energia potentiala si cinetica a apei pt a produce energie electrica, ori energia cand folosim energia vantului. E nevoie sa punem la lucru fortele universului iar nu sa actionam noi. E nevoie sa intelegem cine este dopul/obstacolul care astupa flautul, care impiedica divinul sa cante in el, in fiinta noastra. Egoul, fapta subiectiva(cae izvoreste din ego) dispar prin practica non-actiunii, a constientei impartiale/neparinitoare(care nu alege, nu compartimenteaza, nu apuca) prin practica abandonarii luptei al carei model este apa. Cu apă ca bază, spiritul devine ca apa ", scrie celebrul spadasin Miyamoto Musashi (宮本武蔵 1584-1645). “Fara forma proprie(fara ego) apa adopta forma oricarui recipient(in care este pusa); ea este, uneori, un firicel şi, alteori, o mare sălbatica” With water as the basis, the spirit becomes like water,” writes the famous swordsman Miyamoto Musashi (宮本武蔵 1584-1645). “Water adopts the shape of its receptacle, it is sometimes a trickle and sometimes a wild sea.” apa/eau/water 水 shuǐ shui3 shui chouei : 6, 8, 10, 20, 25, 28, 52, 55, 59, 78

8[Suprema binecuvântare este asemenea apei, care este aptă să favorizeze toate făpturile fără să rivalizeze/lupte cu nimeni; La bonté supérieure est comme l’eau, Qui est apte à favoriser tous les êtres, Et ne rivalise avec aucun); 15.13 [ Cine poate linişti apa tulbure ? Aceasta devine treptat limpede(trece la claritate); "Muddy water, let stand - becomes clear" Qui peut tranquilliser l'eau boueuse? Celle-ci devient peu à

peu limpide]; 36[(De aceea sfântul ca şi) peştele nu părăseşte apele profunde(liniştite; pacea din centrul imuabil); Le poisson ne doit pas sortir; Des eaux profondes]; 78 [Aici, jos sub Cer nimic nu este mai moale şi mai slab decât apa; Dar pentru a invinge tarele şi puternicul, nimic nu o depăşeşte; "Nothing on earth is so weak and yielding as water, but for breaking down the firm and strong it has no equal. (Nothing is softer or more flexible than water, yet nothing can resist it)/ " Rien n’est plus souple et plus faible que l’eau, Mais pour enlever le dur et le fort];

flexibil-rigid, moale-tare; blândetea si moliciunea (弱 ruò 柔 róu)/faiblesse, tendre-dur, souple, faible; dur et le fort:

16[connaît sa force et garde la faiblesse]; 40, 43, 76 [slab plapand apuca pe drumul vietii],

feminin, apa /female, water: 6, 8, 10, 20, 25, 28, 52, 55, 59, 78 6, 8, 10, 20, 25, 28[Connais le masculin, adhère au féminin] 52, 55, 59, 61[61.3.Femela [matca; matricea] universului.61.4.Femininul birue [triumfă asupra] masculinului prin liniştea [imperturbabilitatea; pacea] sa. 61.5. Fiindcă femininul este calm [în repaus] înseamnă că este coborât [a fi calm înseamnă a te cobori (a te lăsa în jos; a fi umil; a renunta la superioritate şi exteriorizare prin fortă (specific masculină)], 78

Lao Tzu Laozi Capitolul 11 Principiul golirii http://www.danmirahorian.ro/11LaoTzu.pdf http://www.scribd.com/doc/36339652/Capitolul-11-Principiul-golirii Fengshui = vânt (風 [风] fēng) + apa ( 水 shuǐ ) Medicina Traditionala Chineza: vedeti apa ca stare vibratorie in conexiune cu visele, tulburarile psiho-afective, dezordinile somatice: Elementul ascuns in Legea celor cinci miscari /The Hidden Element/ El elemento oculto/ L'elemento nascosto/ Die verborgene Element http://www.danmirahorian.ro/AcupuncturaCinciMiscari.pdf http://www.scribd.com/doc/21536830/ Artele martiale Aikido can be fluid like water, finding the path of least resistance......and we learn from the water, wind, earth, fire and void that surround us in the garden. Being fluid can be useful in conflict resolution in communication as well as in physical defense techniques. Aikido can also be like the wind, that moves through the bamboo in Shinzen garden... sometimes wind can be strong like a tornado or at other times soft like a gentle breeze, both are useful in exploring in our practice. Aikido can be like the earth...and students explore finding a sense of groundededness and centeredness within body and mind. Aikido is known as the peaceful martial art but it can also bring forth powerful fire energy in its sometimes direct and explosive power which can be very useful in defense. All aspects of the 5 elements are explored and integrated into our training at Shinzen, and gradually into our dailly life. Yoga Sutra "Iluminarea inseamna inlaturarea obstacolele din calea apei, asa cum face agricultorul, care isi iriga campul. (Patanjali, Buddha) "As irrigators lead water where they want, as archers make their arrows straight, as carpenters carve wood, the wise shape their minds." Buddha (563-483 B.C.) YS 4.3. nimittam aprayojakam prakṛtīnām varaṇa-bhedas tu tataḥ kṣetrikavat Traducerea convergenta/Convergent Translation: R: La fel cum procedează agricultorul [care-si udă campul eliminand barajul din calea apei din canalul de irigatie] tot asa la originea oricarei transformari se afla cauza instrumentala (nimitta),care nu activeaza tendintele naturale, ci doar goleste pt. a umple prin îndepărtarea obstacolelor; E: Like a farmer (remove obstacles to irrigate a field) the incidental cause (nimitta) does not move or stir up the natural tendencies into activity; it merely removes the obstacles; F: Comme un paysan rompt la digue qui empeche l'eau de s'ecouler sur ses terres, a l'origine de toute transformation est la cause instrumentale (nimitta) qui n'agite pas les divers tendences de la nature, mais est visee l'elimination des obstacles; S: Como un agricultor retirando los obstáculos que impiden el buen riego la causa instrumental (nimitta) no agita las diversas tendencias naturales sino que simplemente remueve los obstáculos. Comentarii/Commentary:

Nota: Agricultorul inlatura digul de pamant si permite apei sa intre prin canalul care uda si nutreste plantele; Voluntarismul e inutil;daca ne relaxam..daca dam drumul la incordari..daca inlaturam obstacolele(ego) si ne abandonam complet predandu-ne catre Divinitate(vedeti Ishvra pranidhana in YS 1.23 ) cream conditiile necesare si transformarea interioara se va realiza de la sine. Calmarea agitatiei mentale si eliminarea impregnarilor energetice care ne blocheaza permit energiei vietii sa circule liber in noi, ca apa unui rau. Observati aceeasi strategie a golirii( a inlaturarii obstacolelor) in mesajul lui Lao Tzu (capitolul 11); Apa este model in proverbe si in lirica Proverbe / Proverbs "Nu vorbiti - cu excepţia cazului ca îmbunătăţiti tacerea (oprirea mintii)/ "Do not speak - unless it improves on silence- zicala budista"( zicala buddhista; Buddhist Saying) "Cel care pune o întrebare este prost pentru un minut; cel care nu o pune ramane un prost pentru totdeauna; He who asks a question is a fool for a minute; he who does not remains a fool forever" Chinese Proverb Maestrul iti deschide usa... tu trebuie sa intri singur in propria casa../Teachers open the door... You enter by yourself. maestrul iti arata unde se afla hrana... ca sa te saturi tu trebuie sa o mananci.. maestrul iti arata drumul... ca sa ajungi la destinatie tu trebuie sa mergi pe el.. Chinese Proverb "Nimeni nu-si poate vedea reflectia in apa curgatoare. Doar in apa nemiscata (mintea oprita) poate fi vazuta ( adevarata noastra identitate)/ No one can see their reflection in running water. It is only in still water that we can see. - Taoist proverb " Lăsaţi-vă sa deveniti largi, deschisi si viata ta va fi mai usoara. Amintiti-va ca o lingurirta de sare intr-un pahar cu apa o face de nebaut. Dar intr-un lac o lingurita de sare este aproape insesizabila" ? Let yourself be open and life will be easier. A spoon of salt in a glass of water makes the water undrinkable. A spoon of salt in a lake is almost unnoticed." Buddha "Renuntati la egoismul dvs.( iesiti din limitarea mintii) şi veţi găsi pacea; ca apa care se amestecă cu apă, veti fuziona în absorbţie". /" Give up your selfishness, and you shall find peace; like water mingling with water, you shall merge in absorption." Sri Guru Granth Sahib "Inţeleptul se adapteaza la situatia prezenta, asa cum apa ia forma ulciorului"/ "The wise adapt themselves to present circumstances, as water moulds itself to the pitcher". Dacă doriţi să vă cunoasteţi trecutul - uitaţi-va la condiţiile prezente. Dacă doriţi să să vă cunoasteţi viitorul - uitaţi-va la acţiunile dvs. actuale./ If you want to know your past - look into your present conditions. If you want to know your future - look into your present actions. "Picatura de apa ( care cade fara intrerupere) strapunge o piatra" "Gutta cavat lapidem." (Dripping water carves a stone.)"- Ovidius - "Water continually dropping will wear hard rocks hollow." Plutarch "Niciodată să nu credeti că trupul este permanent. Corpul este că un balon de apă. Mintea este ca o maimuţă nebună"/ "Never believe that body is permanent. Body is like a water bubble. Mind is like a mad monkey." Sri Sathya Sai Baba "Apa este forta propulsoare a intregii naturi/ Water is the driving force of all nature." Leonardo da Vinci "A intelege apa inseamna a intelege universul, miracolele naturii si ale vietii insasi"/ "To understand water is to understand the cosmos, the marvels of nature, and life itself." - Masaru Emoto in "The Hidden Messages in Water" - "Nu te poti scalda de doua ori intr-un rau fiindca apa care curge in el este mereu alta/You could not step twice into the same rivers; for other waters are ever flowing on to you." - Heraclitus of Ephesus - "In rivers, the water that you touch is the last of what has passed and the first of that which comes; so with present time." Leonardo da Vinci

Apa trecuta nu mai invarvarte roata morii/Gone water does not mill anymore Nu da atentie trecutului. Mortii cu mortii. /You should not pay attention to what is in the past. Let bygones be bygones. "Cand bei apa aminteste-ti de izvorul ei"/When you drink the water, remember the spring."- (Chinese Proverb; Old Irish Adage) "Cu ajutorul apei, noi am creat tot ce exista"/ "By means of water, we give life to everything." - Koran, 21:30 - "Este un lucru fascinant dar si un gand provocator ca un corp din apa merita sa fie un organism viu pe buna dreptate"/ "It is a fascinating and provocative thought that a body of water deserves to be considered as an organism in its own right." - Lyall Watson, Supernature - Ploaie nu cade doar pe un singur acoperis; Rain does not fall on one roof alone. - Proverb from Cameroon Iubirea este ca roua/ploaia , care cade atat peste crini, cat şi peste urzici /Love is like dew that falls on both nettles and lilies.- Swedish Proverbs "Pentru ca iubirea adevarata este inepuizabila; cu cat daruiesti mai mult, cu atat ai mai multa. Si daca te duci pentru la izvorul adevărat, mai multa apa scoti, mai abundenta este revarsarea sa"/"For true love is inexhaustible; the more you give, the more you have. And if you go to draw at the true fountainhead, the more water you draw, the more abundant is its flow." Antoine de Saint-Exupery "Cum ar putea sa stie despre ele insele picaturile de apa ca fac parte dintr-un râu ? Insa raul curge mai departe "/ "How could drops of water know themselves to be a river? Yet the river flows on" - Antoine de Saint-Exupery Piatra din apa fantanii nu are perspectiva pietrei din varful unui deal scaldat in lumina soarelui /The stone in the water knows nothing of the hill which lies parched in the sun. - African Proverbs "Daca omul nu onoreaza raurile, el nu va primi de la ele viata ( ci moarte)"/ "If man fails to honor the rivers, he shall not gain life from them" - The Code of the Hammurabi - "As a lotus flower is born in water, grows in water and rises out of water to stand above it unsoiled, so I, born in the world, raised in the world having overcome the world, live unsoiled by the world" Buddha "Invata de la toate ... learn from everything " este o contrafacere eronata, care are drept tinta propaganda religioasa, ridicarea in slavi a mortii si deprimarea cititorului prin identificarea cu efemerul, cu trupul... si neglijarea eternului Invata de la apa sa ai statornic drum /learn from the water to take a steady road ( toate apele ajung la mare /ocean, dar nu in linie dreapta, pe un drum fix (statornic), nu intr-un mod rigid, ci folosind calea de minima rezistenta; deviaza pe unde roca este mai solubila) Invata de la ape sa nu dai inapoi /learn from the rivers never to run backwards ( doar cei rupti de realitate cred ca apa nu stie sa dea inapoi, sa se intoarca din drum, sa cedeze, sa ocoleasca stancile si sa ajunga la destinatie ) Invata de la stanca sa-nduri furtuna grea /learn from the rock to endure heavy storm De cand stancile moarte si rigide indura furtunile si reprezinta un model pt ceea ce este in viata ? Intrebarea corecta este cum indura furtunile ceea ce este in viata ( de pilda copacii )? Cei rigizi, uscati, morti sunt dobarati, cei elastici si flexibili supravietuiesc . Invata de la stanca cum neclintit sa sezi / Learn from the stone how to stand still exista si varianta "Invata de la stanca cum neclintit sa crezi". Ambele sunt eronate si distructive. Credinta este sicriul in care se aseaza cei morti in viata. Cel ce sta se strica, rugineste, Apa curgatoare nu se strica; pragul usii nu este atacat de termite /Flowing water never goes bad;

our doorways never gather termites. - Chinese Proverbs "Sabia nefolosita rugineste; apa isi pierde puritatea daca stagneaza; tot asa inactiunea submineaza vigoarea a minţii"/ Iron rusts from disuse; water loses its purity from stagnation ... even so does inaction sap the vigour of the mind." Leonardo da Vinci Invata de la flacari ca toate-s numai scrum/ Learn from the flames that everything is just ashes Invata de la flacari ce-avem de ars in noi /Learn from the fire what we have to burn inside us Invata de la umbra sa treci si sa veghezi/ learn from the shadow to pass and watch Invata de la umbra sa fii smerit ca ea. /learn from the shade to be humble as it Invata de la soare cum trebuie s-apui /learn from the sun how to set Invata de la soare ca vremea sa-ti cunosti/ learn from the sun to know your time Invata de la vulturi cand umerii ti-s grei / Learn from the eagles when your shoulders are heavy Invata de la pasari sa fii mereu in zbor. / Learn from the birds to be always in flight Invata de la vantul ce adie pe poteci/ Learn from the wind that blows along pathways Cum trebuie prin lume de linistit sa treci /how smoothly you should go through the world Invata de la toate caci toate-ti sunt surori /Learn from them all, because the're all sisters Cum treci frumos prin viata/ How to go beautifully through life, Cum poti frumos sa mori! /how to beautifully die Invata de la vierme ca nimeni nu-i uitat /Learn from the worm that nobody is forgotten Invata de la nufar sa fii mereu curat. /Learn from the lotus to be always clean Invata de la stele ca-n cer sunt multe osti /learn from the stars that there are armies in the skyes Invata de la greier cand singur esti sa canti/ learn from the cricket, when you're alone to sing Invata de la luna sa nu te inspaimanti/ learn from the moon never to be frightened Si du-te la furnica si vezi povara ei /And go to the ant and see its burden Invata de la floare sa fii gingas ca ea./ learn from the flower to be gentle as it is Invata de la miel sa ai blandetea sa. /Learn from the lamb to have its kindness Invata de la toate ca totu-I trecator/learn from everything, that everything is just passing by Ia seama fiu al jertfei prin lumea-n care treci/ Take account you son of sacrifice in the world you pass through Sa-nveti din tot ce piere cum sa traiesti in veci!/ to learn from all that is perishing, how to live forever (din folclorul norvegian) ----------------------------------------------- --------------------------------------------------------- Textul despre apa in varianta Guotian mănunchi "C" în 郭店 Guōdiàn. [~ 400 sau 300 î.Hr., descoperit 1993 AD]. bundle "C" in 郭店 Guōdiàn. [~400 or 300 B.C., discovered 1993 A.D.]. slips (1-8): after Henricks, 2000, p. 123-129, and Ames & Hall, 2003, p.225-231. 大一生水，Marele Unu (Tai yi) a dat nastere Apei/ The Great One Gave Birth to Water/ Die Große Einheit gebar das Wasser, 水反輔大一，Apa s-a reintors si l-a asistat pe Marele Unu (Tai yi) / Water returned and assisted "Taiyi"/ das Wasser kehrte zurück und half der Großen Einheit ["Taiyi"] 是以成天。In acest fel dezvoltand cerul/ in this way developing heaven/ hier-durch entwickelten sie den Himmel. 天反輔大，Cerul s-a reintors si l-a asistat pe Marele Unu(Tai yi)/ Heaven returned and assisted "Taiyi",/ Himmel kehrten zurück und halfen der Großen Einheit, 是以成地。In acest mod dezvoltand pamantul /in this way developing the earth./ hier-durch entwickelten sie die Erde. 天地[復相輔]也，Cerul si pamantul asistandu-se in mod repetat unul pe celalalt/ Heaven and earth [repeatedly each other assisting],/ Himmel und Erde, wiederholt einander halfen sie,

是以成神明。in acest fel dezvoltand spiritul (ceea ce este sus) si lumea cu nume( ceea ce este jos)/ in this way developing the "Spiritual" and the "Numinous" "above and below". / hier-durch entwickelten sie das Geistliche und Göttliche( "Oben und Unten"). 神明復相輔也，Spiritul (ceea ce este sus) si ceea ce are nume (ceea ce este jos) asistandu-se in mod repetat unul pe celalalt / "above and below" repeatedly each other assisting,/ Oben und Unten, wiederholt einander halfen sie, 是以成[陰陽。In acest mod au dezvoltat Yin si Yang/ in this way developing Yin and Yang. hier-durch entwickelten sie Yin und Yang. 陰陽復相輔也，Yin si Yang asistandu-se in mod repetat unul pe celalalt Yin and Yang repeatedly repeatedly each other assisting, Yin und Yang, wiederholt einander halfen sie, 是以成]四時。In acest mod au dezvoltat cele patru anotimpuri/ in this way developing the four seasons./ hier-durch entwickelten sie die Vier Jahreszeiten. 四時復相輔也，cele patru anotimpuri asistandu-se in mod repetat unul pe celalalt/ The four seasons repeatedly repeatedly each other assisting,/ Die Vier Jahreszeiten, wiederholt einander halfen sie, 是以成寒然。In acest mod au dezvoltat recele si fierbintele/ in this way developing cold and hot./ hier-durch entwickelten sie Kälte und Hitze. 寒然復相輔也。recele si fierbintele asistandu-se in mod repetat unul pe celalalt/ Cold and hot repeatedly repeatedly each other assisting,/ Kälte und Hitze, wiederholt einander halfen sie, 是以成濕澡。In acest mod au dezvoltat umezeala si uscaciunea/ in this way developing moist and dry./ hier-durch entwickelten sie Feuchtigkeit und Trockenheit. 濕澡復相輔也，umezeala si uscaciunea asistandu-se in mod repetat una pe cealalalta/ Moist and dry repeatedly repeatedly each other assisting,/ Feuchtigkeit und Trockenheit, wiederholt einander halfen sie, 成歲而止。Ele au dezvoltat(ciclul; cercul) anual, si procesul a ajuns la sfarsit / they developed the (circle of ) the year, and the process came to an end./ so vollendeten sie das Jahr (seinen Zyklus), und der Prozess endete. 古歲者，De aceea , anul / Therefore, the year / Daher: das Jahr 濕澡之所生也。A fost produs de umezeala si uscaciune/ was produced by moisture and dryness;/ aus Feuchtigkeit und Trockenheit wurde es erschaffen; 濕澡者，umezeala si uscaciunea/ moisture and dryness/ Feuchtigkeit und Trockenheit: 寒然之所生也。Au fost produse de rece si fierbinte/ were produced by cold and hot. aus Kälte und Hitze wurden sie erschaffen. 寒然者，recele si fierbintele / Cold and hot / Kälte und Hitze 四時者，si cele patru anotimpuri / and the four seasons/ und die Vier Jahreszeiten: 陰陽之所生也。Au fost produse de Yin si Yang/ were produced by Yin and Yang ./ aus Yin und Yang wurden sie erschaffen. 陰陽者，Yin si Yang/ Yin and Yang/ Yin und Yang: 神明之所生也。Au fost produse de Nemanifestat(spiritualul; ceea ce este sus) si manifestat (ceea ce are nume; ceea ce este jos) / were produced by above and below./ aus "Oben und Unten" wurden sie erschaffen . 神明者，Spiritul(ceea ce este sus) si ceea ce are nume (ceea ce este jos) / Above and below:/ "Oben und Unten": 天地之所生也。Au fost produse de Cer si pamant/ were produced by heaven and earth/. aus Himmel und Erde wurden sie erschaffen. 天地者，Cerul si pamantul / Heaven and earth / Himmel und Erde: 大一之所生也。Au fost produse de Marele Unu(Tai yi) were produced by the Great One. aus der Großen Einheit wurden sie erschaffen. 是古大一藏於水，Acesta fiind astfel, Marele Unu(Tai yi) este ascuns in apa( ca arborele in samanta sa)/ This being so, the Great One is concealed in water / Daher ist die Große Einheit verborgen im Wasser 行於時。si se misca cu cele patru anotimpuri / and moves with the four seasons. und bewegt sich mit den Vier Jahreszeiten. 周而或 Acestea completeaza un ciclu, doar It completes a cycle, but just Sie vollendet einen Kreis, aber nur [始,以己為] ca sa reinceapa sa se reconstruiasca pe sine/ [to start thereby to make itself] [beginnend, damit sich zu machen zur] 萬勿母。mama celor zece mii de lucruri;/ the mother of the ten thousand things; Mutter der Abertausend Geschöpfe; 能塊能盈，intai este epuizata/golita,apoi este plina;/ first it is depleted, then it is full;/ mal ist sie leer, mal ist es voll;

以忌為萬勿經。astfel încât să faci din început principiul de bază al " celor zece mii de lucruri. "/ so to make the beginning as the guiding principle of the "ten thousand things." so den Anfang zu machen zu "Abertausender Geschöpfe" Leitprinzip. 此天之所不能殺，Acest lucru este ceva pe care cerul nu-l poate distruge,/ This is something that heaven cannot destroy,/ Dies ist etwas, das der Himmel nicht zerstören kann, 地之所不能埋，(Ceva ce), pe care pământul nu-l poate ascunde/ingropa / (something that) the earth cannot conceal,/ (etwas, das) die Erde nicht verbergen kann, 陰陽之所不能成。şi pe care Yin şi Yang nu sunt in stare de a-l aduce la închidere./ and Yin and Yang are there not able to bring to closure./ Yin und Yang sind da nicht fähiges abzuschließen. 君子知此之胃{謂}。Omul ales ştie ca acest lucru este menţionat drept/ The gentleman knows this is referred to as/ Edle wissen: dies ist bezogen auf [□□□□□□□。] (Ilizibil) ...[" calea ? "]/ (unreadable) ...["the Way?"]/ (nicht lesbar) ... ["den Weg?"] slip 9: 天道貴弱， The Way of Heaven values softness. Der Weg des Himmels schätzt die Weichheit. 雀成者, It pares away at what has culminated, Er beschneidet, was (über-) vollendet ist, 以益生者。 in order to benefit new life; um so zu nützen (neuem) Leben. 伐於強， it attacks the strong Er greift an das Starke 貴於[剛; and punishes the (hard; und bestraft (das Harte; 助於弱. it aids the soft er hilft dem Weichen 益於柔.] and benefits the weak.) und begünstigt das Schwache.) slips 10-12: 下，土也， What is below is soil; Was unten ist, ist der Erdboden; 而胃之地。 yet we refer to it [wei zhi] as the "earth"; doch wir beziehen uns darauf als die "Erde"; 上,氣也， what is above is air; was oben ist, ist die Luft; 而胃之天。 yet we refer to it as "heaven". doch wir beziehen uns darauf als den "Himmel". 道亦其字也。 In the same way, "the Way" is its designation [zi, 字 ]. Das Dào entsprechend ist seine Bezeichnung. 青昏其名。? "But, may I ask, what is its name?" [ming 名] "Aber, mag ich fragen, was ist sein Name?" 以道從事者， One who uses the Way to work at his tasks certainly Wer mit dem Dào arbeitet an seinem Werk, 必托其名， certainly he relies on its name; sicher verlässt er sich auf seinen Namen; 古事成而身長。

for this reason his tasks are completed and he endures. daher wird sein Werk vollendet und es überdauert. 聖人之從事也， When the Sage works at his tasks, Wenn weise Menschen arbeiten an ihrem Werk, 亦托其名， he also relies on its name; auch sie verlassen sich auf seinen Namen; 古功成而身不剔。 as a result his deeds are accomplished and he suffers no harm. daher werden ihre Taten vollendet und sie erleiden keinen Kummer. 天地名稱並立， With heaven and earth, "name" and "designation": together stand both of them. Mit Himmel und Erde, "Name" und "Bezeichnung": zusammen stehen beide. 古化其方， Therefore: when we move beyond these domains, Daher: bewegen wir uns jenseits dieser Bereiche, 不田相[當。 we can think of nothing that would fit [as its name] ("yet"). nichts erkennen wir als geeignet [als sein Name] ("doch"). 天不足]。 Heaven is in-complete ...] Der Himmel ist un-vollständig ...] slips 13-14: 於西北， ... in the west-north. ... im Westen-Norden. 其下高以強。 What is below it (i.e., the earth) is high ["and firm"] as the result of violence. Was unten ist (die Erde), ist hoch ["und fest"] infolge Gewalt. 地天不足東南， The World ["earth and heaven"] is in-complete in the east-south. Die Welt [Erde und Himmel ] ist un-vollständig im Osten-Süden. 其上[底以強] What is above it (i.e., the sky) is low ["and soft"] as a result of violence. Was oben ist (der Himmel) ist niedrig ["und weich"] infolge Gewalt. [不足於上]者， [when something is not there (in) above] [Wenn etwas nicht da ist (im) oben] 又餘於下; there is a surplus (in) below, gibt es einen Überschuss (im) unten, 不足於下者， when something is not there (in) below, wenn etwas nicht da ist (im) unten, 又餘於上。■ there is a surplus (in) above. ================================== Mémoire de fin de cycle de formation d’acupuncture du CENTRE HIMHOTEP présenté par Alexandre Lamoisson remis le 29 juin 2009 8 : "Un homme haut placé Faisant le Bien Agira comme l’eau/ L’eau sert les Dix mille êtres / Sans rien disputer Faisant ce que personne n’aime faire Les plus proches de la Voie Préfèrent s’établir à même le sol Et placer leur coeur dans l’abîme (…) N’agir qu’au moment favorable." (Père Claude Larre, 1994) Lao Tseu indique que l’homme qui agit « Bien » imite l’Eau. Cet « agir bien » peut être considéré comme « agir conformément à la Voie » qui a

valeur de « loi suprême ». le saint fait donc le « bien » pour lui et pour les autres. L’image de l’eau « coule » tout au long du TTK. L’eau coule depuis longtemps et éternellement16 dans tout l’ « esprit chinois », qui y ont découvert des qualités importantes. ---------------------- 16 Le caractère éternité est écrit à partir de celui de l’eau, complété par un trait court placé tout au-dessus. Nager, ou marcher, comme l’eau, c’est aller perpétuellement Mencius dit : « L’eau rempli un creux puis le suivant, c’est ainsi qu’elle avance …» (traduit par Billeter). L’eau descend donc toujours plus bas, et s’établit à même le sol. Elle est capable, à la longue, de creuser un abîme. Cet abîme, est un « vide de sol », un val, propice à l’écoulement des souffles (voir chapitre 6 du TTK). L’eau peut donc aussi creuser le coeur afin qu’il se vide de tout désir superflu. N’agir qu’au moment favorable, c’est la devise de l’homme qui « ne semble pas agir », qui « ne semble pas forcer » : Wu Wei. L’eau est considérée comme une image perceptible du « Wu » imperceptible : elle n’a pas de forme propre. Si elle a une forme « perceptible », cette forme est indifférenciée : elle épouse la forme de ce qu’elle rencontre. Par son parcours qui suit « la plus grande pente », l’eau pratique Wu Wei. L’eau nous montre la Voie qui descend la pente, même minime, sans forcer. L’eau forme

bientôt un courant, celui de la Voie, dans lequel nous devons nous laisser aller. Nager à contre courant entraîne épuisement, et risque de noyade. L’eau figure donc puissamment la notion de « Wu », en même temps que celle du « Wu Wei ». La notion de « Wu » est particulièrement compliquée à saisir, pour la très bonne raison que nous ne la percevons pas. Lao Tseu sait qu’il est toujours utile de passer d’un niveau de conception où « Wu » est non-figuré à un autre niveau où il peut être figuré. L’image de l’eau et son observation permet de comprendre qu’un « Wu » épouse toujours un « You ». Sans forme propre, l’eau épouse ce qui a une forme. Elle adopte une forme qui est complémentaire à la forme You, « comme un négatif », une image dont les valeurs sont inversées. Cette inversion d’apparence renvoie à l’expérience de l’inversion de l’image au travers du miroir. L’eau à l’extrême du repos constitue le premier miroir de l’humanité. FIGURES YIN : - Mère : 1, 20, 25, 52, 59 - Femelle : 6, 55, 61 - Racine : 6, 16, 26, 39, 59 - Val et Vallée : 6, 15, 39 - Fleuve, océan, rivière, ruisseau : 15, 32, 66 - Poisson : 36, 60 - Tranquillité, repos, sérénité, quiétude, Quiet, sagesse : 15, 16, 19, 26, 37, 39, 45, 73 - Lourd : 26 - Sol, bas, abîme : 2, 8, 14, 76, 77 En comparaison à celle du Yin, la « thématique du Yang » n’est que peu représentée, et lorsqu’elle l’est elle semble être dépréciée, ou déconseillée : « Conseillant un prince selon la Voie On ne lui fera pas conquérir l’Empire par les armes Politique qui se retourne souvent contre son auteur (…) Contentez-vous d’être résolu (Yin) Sans prétendre à conquérir de force (Yang) » (chapitre 30). Conquérir l’empire par les armes, toute cette proposition est « Yang », alors que laisser faire est « Yin », nous l’avons vu avec Wu Wei (agir sans forcer, au moment opportun). Dans le TTK, Wu et Wu Wei sont à l’honneur, par rapport à Wei, « agir volontairement ». Lao Tseu tente tout au long du TTK de montrer quelque chose d’invisible. Il montre la Voie qui mène à cette « perception » extra-ordinaire. Lao Tseu sait le chemin long. Il dit : « Le voyage de mille lis Débute au premier pas » (chapitre 64). La Voie, le chemin et la marche, dont il est question, expliquent sans doute l’un des

multiples sens du titre de cette oeuvre (nous y reviendrons). Dans le registre particulier de la guerre Lao Tseu énonce : « Progresser sans exécuter de marches » (chapitre 69). Ce contexte stratégique particulier s’étend en fait au général. Nous avons vu que le Saint ne se déplace qu’en lui-même. Il progresse en vivant la vie, en l’expérimentant. La Voie est une voie interne, que chacun doit trouver en soi. Il y a à un certain niveau dissolution des limites et des différences : la Voie interne est la Grande Voie Universelle, commune à tous, constante. Lao Tseu insiste sur l’aspect mystérieux, caché, invisible et obscur de la Voie. Elle est cachée à l’intérieur et cachée à l’extérieur. La Voie est essentiellement envisagée sous son aspect Yin (obscure et noire). Nous comprenons maintenant comment, obscure, elle dispense toute la lumière. Lao Tseu, en bon pédagogue, rabâche sans cesse ce qui n’est pas évident à saisir (au point que nous trouvions son discours paradoxal). Il éclaire l’obscurité en insistant essentiellement sur le Yin. Lao Tseu s’inscrit donc dans la lignée du Yi Jing, Javary ayant mentionné que le Yi Jing est le livre du Yin : « Le Yi Jing que tout le monde croyait être le grand livre du Yin et du Yang, était en fait…le grand livre du Yin ! » (Javary, page 36). Javary explique que le Yi Jing conseille d’adopter surtout une attitude Yin, et qu’il y a « nécessité de favoriser le Yin » (page 186).

« Comme si les anciens rédacteurs avaient en fait déjà deviné qu’il était finalement bien plus important de souligner la nécessité de « favoriser le Yin », tout simplement parce que la propension à favoriser le Yang n’a guère besoin d’être encouragée, c’est une pente à laquelle chacun, humain ou civilisation, succombe sans y prendre garde » (page 189). Faure écrit (page 69) que : « les termes Yin et Yang n’apparaissent pas dans le texte canonique du Livre des Changements. A une exception près cependant : à l’hexagramme 61, JUSTE CONFIANCE, où l’on peut lire la phrase suivante : une grue se fait entendre dans l’ombre Son joli prince lui fait écho. Cette ombre est la seule occurrence du terme Yin dans les Jugements et les Traits des hexagrammes. » Les termes « Yin » et « Yang » sont donc particulièrement absents du Yi Jing, comme du TTK (où ils n’apparaissent qu’à une seule reprise, au chapitre 42), ainsi que du TT (où ils n’apparaissent que quatre fois dans les chapitre intérieurs). La notion Yin Yang est présente dans tous ces classiques. Javary a montré brillamment comment il pense que les termes « Petit » et « Grand » sont des images qui symbolisent respectivement Yin et Yang dans le Yi Jing. C’est qu’au moment où le Yi Jing a été rédigé, les termes aujourd’hui connus pour dire les notions « Yin » et « Yang » existaient mais n’avaient pas encore été choisis (pour les figurer dans cette langue si particulière, faite de « dessins d’idées », idéogrammes). Ces classiques ne mentionnent pas nommément le « Yin Yang » mais utilisent les images de réalités déjà naturellement expérimentées. Il s’agit du grand et du petit dans le Yi Jing. Il s’agit de l’image de l’eau et du sentiment du désir (par exemple) dans le TTK. Il s’agit de l’image du Ciel Terre, du père et de la mère, du fort et du faible… « L’homme vivant est tendre et souple Mort le voici dur et rigide (…) Dureté et rigidité sont compagnes de la mort Tendreté et souplesse compagnes de la vie La force des armes ne donne pas la victoire Un bel arbre attire la cognée Puissance et grandeur se tiennent en bas Faible et souple se maintiennent en haut » (76). CONCLUSION DE LA PREMIÈRE PARTIE : Nous avons retenu avec une étude assidue du TTK que, bien qu’elle soit invisible par nature et par mouvement, la Voie et son mouvement sont le modèle du Ciel, de la Terre, et des hommes. Le TTK nous apprend que nous pouvons déceler les mouvements de la Voie au travers des mouvements du « Ciel Terre Homme » (Roi). Lao Tseu indique également que ce mouvement fait « retour » c’est-à-dire qu’il peut être

figuré par une courbe refermée sur elle-même, un cercle, ou une forme circulaire. Dans la suite de l’exposé nous parlerons donc de mouvement circulaire, même s’il peut s’agir en réalité d’un mouvement pseudo-circulaire, ou encore courbe-et-fermé. Il importe de retenir qu’il s’agit d’un mouvement cyclique. Lao Tseu mentionne la possibilité d’atteindre ce mouvement et sa « perception » par la « Quiétude », le vide, Wu Wei. Lao Tseu donne une « leçon de sagesse » en incitant à considérer l’eau, réalité expérimentée, comme image et symbole de Wu et de la Voie. Nous décelons à peine dans le TTK un feu, que Lao Tseu masque sans doute afin de ne pas lui donner plus de « pouvoir » et de « force » qu’il n’en a déjà naturellement22. ---------------------- 22 Nous décelons le feu au travers de la cuisson des poissons du chapitre 60, et des allusions à la lumière et à l’illumination. Lao Tseu nous conseille ainsi pour faire durer la vie, de nous y attacher assez pour en chercher les « secrets », qui une fois découverts rendent cet attachement caduque. La vie en dure d’autant plus, car le désir de vivre ne nous aveugle plus. Lao Tseu conseille la « nourriture intérieure » et écrit ainsi un véritable « précis

général de médecine ». Connaître les besoins vitaux intérieurs et ne pas passer la mesure, observer la nature et le ciel. Lier et faciliter la communication de ces deux mondes (intérieur et extérieur) qui n’en font en réalité qu’un seul. Fermer les orifices au niveau du corps, et ouvrir les vides au niveau des souffles pour qu’ils circulent librement, viennent et vont. En démontant le TTK, nous avons pu prendre conscience de certains rouages de la perception, de l’existence du vide en tant qu’espace disponible, et des limites de la connaissance « ordinaire » quotidienne. Lao Tseu mentionne ces rouages, et montre combien les Anciens étaient éclairés. Il montre combien le(s) modèle(s) qu’ils ont pu élaborer prennent en compte « tout ce qui peut être pris en compte dans la limite de la pensée humaine, et peut-être au-delà ». Démonter une telle mécanique de la pensée chinoise n’a pas de fin, et n’a de sens que si nous la remontons, chaque pièce à sa juste place, pour en retrouver l’Unité efficiente. le « mouvement général », cosmique [Cosmos venant du grec « ordre »]. JING : Je n’ai pas trouvé l’étymologie globale pour le caractère Jing. En revanche, il est constitué de « Chuan » (page 128 Morel) qui désigne un cours d’eau. Le sens dépasse ce point de vue : c’est « régulariser le cours des eaux. Le livre de Yu dit : J’ai fait creuser le lit des petites et moyennes rivières afin que leurs eaux se réunissent avec celles des grandes rivières ». Sous « Chuan » figure « Gong » (page 129), l’ouvrage qui est réalisé avec une équerre. La partie à gauche des deux précédentes est constituée de « Yao » (page 135), en haut, qui signifie menu, petit, fil noué, et « Xiao » en bas qui signifie petit. Javary signale page 108 que cet ensemble de gauche signifie : soie, tout ce qui est tissé, ou ce qui est organisé en réseau. Jing signifie : « chaîne d’un tissu, route du nord au sud, méridien (sens géographique), vaisseaux d’un corps organique (artères, veines, nerfs), livres canoniques » (Marié, page 79). C’est initialement un réseau qui maintient (les eaux), et relie (rivières en fleuve, comme dans le TTK). Par extension Jing représente un tissu. Le sens de Livre Classique s’entend comme réseau d’idées qui maintient le réseau des humains, la cohésion sociale, car en lisant le classique, ils se calent sur les mêmes idées. Les méridiens connus en médecine forment un réseau pour régulariser, pour connecter avec le ou les autres réseaux, la rivière se jetant dans le fleuve, puis dans la mer. Les points Ro sont dits … « se jeter dans la mer »…Ils permettent l’entrée et la sortie de la profondeur. Ils permettent de réaliser l’unité entre profondeur et superficiel. Les points ont pour les méridiens Yin une nature eau…

DAO DE JING : Dao De Jing est communément le « Classique de la Vertu de la Voie ». Nous pouvons y voir le « classique de l’efficacité puissante et naturelle du Tao », ou encore « ce que tisse le passage de l’imperceptible au perceptible ». C’est encore « le réseau de la Vertu (et) de la Voie », ou « le réseau qui régularise par la Vertu (et) la Voie ». Dans ce sens (tous les sens se surimposent) le Dao De Jing a une portée médicale, comme nous l’avions remarqué, en ce qu’il propose d’harmoniser notre niveau au niveau « le plus grand » représenté par Dao. Le Dao De Jing est fait le « Classique du Fonctionnement de l’Univers », où « Fonctionnement » vient de Dao, et « Univers » de De : la manifestation, dans ses différents pas perçus. Nous pouvons mentionner que le point d’acupuncture se dit « Xue Wei » (voir Javary, 100 mots, page 80). Or « Xue » c’est un toit (formé lui-même à partir de « Mi » couvrir), qui couvre le chiffre Huit 35. Le sens de Xue est donc celui d’un abri sous lequel cela se construit bien, et se sépare, sous lequel les souffles (vents) circulent. « Wei » désigne une position, un lieu. C’est un « point » dont le « vide » permet d’apprécier et de régulariser les souffles qui construisent et qui se séparent pour former le réseau des méridiens.

------------------------ 35 « 8 » est le symbole numérique de ce qui est bien structuré, et qui fait implicitement référence aux huit vents, comme nous l’avons déjà vu dans l’étude du caractère « Feng » ; huit prend aussi le sens de séparer, voir Morel page 37. « Mao », quatrième rameau terrestre, qui forme « You », est pair comme les deux autres nombres qui apparaissent dans « yin » (le 8 et le 10). Numérologiquement, la partie droite « yin » (de « Yin ») est donc très yin, et tournée plus vers la différenciation, la séparation, le dé-doublement que vers l’union. Les souffles du ciel et de la terre ne se fécondent plus. Il y a momentanément obstruction à leurs mouvements. « Ah, si je connaissais un homme qui oublie le langage, pour avoir à qui parler ! »(chapitre XXVI du TT traduit par Billeter, dans Leçon sur TT, page 61) EAU : 6; 8; 15; 20; 23; 25; 32; 34; 36; 40; 43; 20 « Qui martèle sa lame Et l’aiguise sans cesse Ne la conserve pas longtemps »(chapitre 9) 43 : Ce qu’il y a de plus tendre au monde Gagne à la longue sur le plus solide Ce qui n’a pas Pénètre ce qui n’a pas d’interstices Par là nous apprenons L’avantageux du non-agir. Lao Tseu évoque une image qui pourrait encore être celle de l’eau. « Tendre », « sans forme » propre, elle « n’a pas » (Wu), et elle pénètre et use ce qui semble ne pas avoir d’interstices (la roche par exemple). Les limites de notre perception ne nous laissent pas connaître le caractère composé de ce bloc. Chaque élément de matière, à tous ces niveaux, et jusqu’aux plus petits atomes, contient du « vide de matière » qui est donc « espace vide ». Nous avons expliqué que ce qui « n’a pas » (Wu) n’est autre que cet « espace vide » unique. Etant l’Espace vide unique, « Wu » s’insinue dans les espaces vides du bloc (qui est « You »). « Wu » l’emporte dans la durée sur « You ». « Wu » est l’éternel inusable, le temps n’ayant pas de prise sur le « sans-forme ». C’est la raison pour laquelle Wu Wei est avantageux. Le chapitre 43 met justement en valeur l’importance de considérer la durée dans l’observation des phénomènes. Il éclaire avantageusement le chapitre 40. L’image de l’eau fait sentir l’imperceptible. L’étude de ce thème a permis de compléter les précédents, nous venons de le constater, notamment celui de la perception

et du mouvement. Nous comprenons également que le faible perdure dans la durée. Le faible peut éventuellement acquérir de la force, et sa « constitution » interne le fait durer, comme s’il ne devenait pas tellement fort. La force dès qu’elle naît ne fait que décliner, parce qu’elle doit être entretenue et alimentée. Ces efforts consentis conduisent à la fatigue, dont le salut vient du repos, de l’arrêt. La vitalité, la force de la vie, est un feu qui naît, se développe, puis se retourne ayant atteint son maximum, décline et finit par s’éteindre et disparaître. Le feu retourne à Wu, il retourne à l’eau. L’eau tempère le feu, avant de l’éteindre. Lao Tseu jette des images d’eau pour tempérer le feu de nos désirs de vivre. L’eau calme est le symbole, l’élément nécessaire, de la sagesse : elle permet au feu de se reposer, de s’économiser, de durer. L’eau est traditionnellement une figure du Yin, tandis que le feu, une figure du Yang. Cette oeuvre de sagesse invoque l’image et la réalité de l’eau au secours de l’agitation ambiante (due au feu). Voyons l’importance d’autres images du Yin dans le TTK. --------------------

7. Dictionar/Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario Anexa : Modul de prezentare al caracterelor din lb. chineză folosit in dicţionar se află in documentul de mai jos: 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 https://www.danmirahorian.ro/1Laotzu.pdf Lista caracterelor din capitolul 8 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 八 bā ba1, pa R: opt; 八卦 bā guà (ideograma : 八卦, pīnyīn : bā guà, Wade-Giles : pa kua) est un termen chinezesc ce desemneaza «八 opt (bā/pa) figuri /trigrame de divinatie (卦guà/kua)».

E: eight; 八卦 (BaGua) ﹕Eight Trigrams, literally "eight divinations" 三條實虛線之八種組合the eight combinations of three solid and broken lines that are joined in pairs; 見圖 (a vedea figura) 八卦掌 (Ba Gua Zhang): Eight Trigram Palms; G: acht; 章 zhāng zhang1 chang tchang R: capitol; secţiune; paragraf; vedeţi: Dicţionarul capitolului 1 Propoziţia 1 din capitolul 8 in variantele [WB][HSG][FY] 8.01.上善若水。(Text in caractere tradiţionale [simplificate]) shàng shàn ruò shuǐ 。(Text transliterat in Pīnyīn) shang4/shang3 shan4 ruo4 shui3 。(Text transliterat in Pīnyīn cu numere pt tonuri ) Shang Shan Jo Shui (Text transliterat in Wade-Giles) Chang Chan Jo Chouei (Text transliterat in EFEO) Suprema bunătate (acceptare; deschidere) [a unei fiinţe umane inflorite; sfântului ] este ca şi apa The supreme goodness (of a human being; saint) is like water La bonté suprême (d'un être humain éveillé; saint ) est comme l'eau Höchste Güte gleicht dem Wasser: 8.1: 上 shàng shang4 shang schang: R: A. sus; deasupra, pe, asupra; vârf, culme, creştet; pisc; apogeu; împărat; cer; superior; suprem; cel/cea mai; primul; anterior; B. a se ridica; a urca; a răsări, ridicare, înăltare, a urca; a merge în susul (râului); a ajunge, înaintare; progres; traducerea acestui termen poate fi spatială (deasupra; ridicare) sau temporală (inainte/după); E: upper, up, upward, higher, superior, better, first, preceding, previous, the emperor, go up, mount, board, get on, go to, leave for; F: monter; grimper; sur, partir pour, précédent; mettre; fixer ; appliquer ( un remède ); supérieur; haut ; premier; précédent; G: Ton 4: oben, auf, über, Gipfel, obere, beste, erste (von zweien), vorige, frühere, hinaufgehen, darbringen, Vorgesetzter, Obrigkeit, Kaiser Ton 3: hinaufgehen, hinauf, hingehen, hin, nach, besteigen, einsteigen, überreichen, darbringen, einreichen, einer der vier Töne der Aussprache, eine der fünf Musiknoten; 8.1; 8.2: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14;

2.14: 善 shàn shan4 schan : R: bun; binevoitor, plin de bunătate; amabil; legea naturii; onest, cinstit, loial, integru; virtuos; destept; abil, priceput; ingenios, dibaci; descurcăret; a aproba, a încuviinta; a se dovedi; a fi de acord; a accepta; E: good, virtuous, charitable, kind; wise, satisfactory, friendly, familiar, be good at, be apt to, do well, properly; G: Güte, gut, tugendhaft, edel, Wohltätigkeit, sich verstehen auf-, gewandt, erfahren, vertraut, gut, jawohl, ganz heil; 2.14;

8.3: 若 ruò ruo4 jo R: A. conform cu, a semăna cu, egal cu; a părea; ca şi, vedeţi: 6.20; 8.4: 水shuǐ shui3 shui chouei R: apă; ape; curgere; râu, lichid; fluid, nume general pt. râuri, lacuri si mări; licitaţie, planeta Mercur, prenume; Pentru chinezi, 如水 rú shuǐ: "ca şi apa" suscită o senzaţie plăcută în inimă; ca apa inseamnă moale, curată, pură, limpede, clară, calmă, transparentă, insesizabilă, evazivă, filosofică; multe expresii arată cat de mult este iubită în limba chineză formularea "ca şi apa" : 心静如水 xīn jìng rú shuǐ: inima - calm/linişte - ca şi - apă / A avea inima (mintea; spiritul) ca şi apa (calmă şi pură); In taoism, apa 水 shuǐ ilustrează principiul Yin 陰[阴] -femininul- şi este model al realităţii sursă (Tao) si al practicii de ancorarea in această realitate (calea) (capitolul 8 din cartea lui Lao Tzu) prin cultivarea constienţei imparţiale, a lipsei de formă (de ego) fiindcă apa ia forma oricărui recipient şi imbrăţisează toate lucrurilor, furnizand capacitatea de adaptare şi de cuprindere a latenţelor. Apa tulbure care devine limpede şi transparentă prin liniştire sau calmare, simbolizeaza entitatea minte-inimă (psiho-afectivă) in starea de golire de pasiuni ( dorinţe, agitaţie psiho-emoţională). Intregul proces de ancorare in realitatea sursa (tao), care conduce la trezire, eliberare sau iluminare (acces la lumina necreată omniprezentă) cere doar eliminarea obstacolelor din calea apei, aşa cum procedează agricultorul care-si irigă câmpul inlăturând barajele din calea apei. Dacă flautul in care cânta divinitatea este astupat de un dop (ego) atunci singura cale de eliberare este prin non-acţiune (wu-wei) fiindcă in orice altă acţiune este implicat egoul sau subiectivitatea. In Cartea transformărilor 易經[易经] (Yì Jīng; I Ching; Yi King)[1200 i.e.n] apa este simbolizata de hexagrama kan 坎- insondabilul- si este explicată in Yi zhuan (易传)-ca un izvor al vietii pe pământ. Cosmogonia din Guan zi (官子)este intemeiatâ pe apâ (ca substrat din care provin celelalte substanţe). Semnificaţia de primordialitate si de mister insondabil apare si in textul cel mai vechi pe fâşii din bambus al lui Lao Tzu[Lao Zi] descoperit la Guotian apare propoziţia: "大一生水，Marele Unu (Tai yi) a dat nastere Apei" vedeti si restul textului in comentariile cap 8: Textul despre apa in varianta Guotian elementul apa este esenţial in 風水 feng shui (geomantie), in 八卦, bā guà «八 bā pa: opt; 卦guà kua figuri; trigrame de divinaţie» si in 易經[易经] Yì Jīng; yi jing; I Ching: Cartea Mutatiilor (schimbarilor): (☵), denumire (卦名): 坎 kăn; k'an khan; Natura/Element (自然): Apa 水 shuǐ; corespondente: Anotimp (季节): Toamna 秋 ; directie (方位): Vest 西陥; Personalitate (性情): Abisal; Familie (家族): 中男 Fiul mezin; 5 Elemente (五行): Apa 水 shuĭ; Semnificatie (意義): Danger, rapid rivers, the abyss, the moon ;Influenta: succes; Culoare: albastru; In medicina traditionala chineza apa [水 shui3] este unul din cele cinci elemente sau forte dinamice 五行 (wǔ xíng ) [in realitate

sunt sase, daca tinem cont de elementul ascuns) alaturi de foc [火 huo3], lemn [木 mu4 ], metal [金 jin1 chin ], pamant [土 tu3] si foc eteric [醚 mi2] . Vedeti: Elementul ascuns in Legea celor cinci miscari-Elementul ascuns/The Hidden Element/ El elemento oculto/ L'elemento nascosto/ Die verborgene Element: http: //www.scribd.com/doc/21536830/; Conform sistemului de corespondente din Legea celor cinci elemebte apei i se asociaza nordul, recele, anotimpul iernii, noaptea, culoarea neagră. Guvernată de principiului Yin 陰[阴] apa are caracteristicile acestuia: feminin, jos (pămant), intunecat, noaptea, concentrată (se acumulează in văi, mări, oceane; miscare centripetă), Luna. Perechea apei in cuplul de contrarii este focul [火 huo3] (situat in sud, partea insorită/luminoasă in emisfera sudică), care are caracteristici Yang 陽[阳]: masculin, sus (cer), luminos, ziua, expansiv (miscare centrifugă), Soare. In Hong fan (洪範) se spune "apa umezeste si tine inăuntru, focul arde si scoate in afară" Unirea celor două miscari/elemente se realizează in centrul carelui magic, in zona elemetului pămant [土 tu3] care precede realizarea Supremei Schimbări (Tai Yi 太易 tài yì), care este Marea Mutaţie a omului adevărat (真人 zhēn rén); E: water; a liquid; a general term for rivers, lakes, seas, etc F: eau; (clé 85) rivière; jus; un terme général pour les rivières, lacs, mers, etc. Pour les Chinois, 如水 rú shuǐ: comme l’eau » suscite un sentiment très agréable dans le cœur : comme l’eau, c’est doux, pur, limpide, calme, clair, transparent, insaisissable, philosophique . Les jolies expressions suivantes montrent un peu comment « comme l’eau » est aimé dans la langue chinoise: 心静如水 xīn jìng rú shuǐ: Cœur – calme – comme – eau/ Avoir le cœur / l’était d’esprit calme et pur; G: Wasser, Gewässer, Fluß, Flüssigkeit, flüssig, Aufgeld, der Planet Merkur, Familienname; 8.4;

8.02. 水善利萬[万] 物 shuǐ shàn lì wàn wù shui3 shan4 li4 wan4/mo4 wu4 Shui Shan Li Wan Wu Chouei Chan Li Wan Wou binecuvantarea apei [ si a fiintei umane inflorite; sfantului] este de folos tuturor făpturilor [wan wu] the blessing of water [and of awaked human being; saint] benefits all things la bénédiction de l'eau [et de l'être humain éveillé; saint ] est utile pour toutes les créatures [La vertu de l'eau, c'est de servir à tous; L'eau est bonne et favorable envers des milliers d'êtres; qui nourrit toutes choses] Des Wassers Güte nützt den abertausend Geschöpfen – 8.5: 水shuǐ schui R: apă; ape; curgere; râu, lichid; fluid, nume pt. râuri, lacuri şi mări;vedeţi: 8.4; 8.6: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14; 8.7: 利 lì li4 li R: câştig; profit; interes; avantaj, beneficiu; profit; profita de; în folosul cuiva; a avantaja, a favoriza ascuţit, tăios; tăişul singular sau unidirecţional al plinului-actiune, mâna inchisă 利 lì- este o faţetă a miliardelor de tăişuri ale cuţitului multifuncţional şi omnidirecţional (用 yòng vedeţi: 4.4) reprezentat de gol- de mâna deschisă, de acţiunea paradoxală 無為 wú wéi, de starea fără formă a apei)[cap 8; 11]; pătrunzător; aspru; (despre persoane) dezgheţat; iscusit; nume de familie; viclenia; agresivitatea; ura; răzbunarea; mânia; incisivitatea; critica; E: advantage, benefit, profit; gains, favourable; interest; merit, sharp; surname; 利害 lì haì: pros and cons, advantages and disadvantages; 利用 lì yòng: exploit, make use of, to use, to take advantage of, to utilize 利於[利于] lì yú: be beneficial, be good for; 不利 bù lì : disadvantage; unfavorable, disadvantageous, harmful, detrimental ;非盈利 feī yíng lì: non-profit ; 銳利 [ 锐利] ruì lì sharp; sharply; 勝利 [ 胜利 ]shèng lì victory F: profit, intérêt; gain; avantage, bénéfice, forte, favorable; nom de famille; G: Eigennutz; scharf, beißend, gewitzigt, geläufig, passend, Gewinn, Nutzen, Vorteil, Wohltat, nützen, fördern, Verdienst, Zinsen, der Dritte einer Reihe von vieren, Familienname; 8.7; 8.8: 萬[万] wàn wan4 wan R: zece mii; mii şi mii; nenumărate; toate; totul; complet; vedeţi: 1.21; 8.9: 物 wù wu4 wu : R: obiect, lucru; vedeţi: 1.22; 8.03. 而不爭[争]， ér bù zhēng ， er2 bu4 zheng1 ， Erh Pu Cheng Eul Pou Tcheng dar fară să lupte [ fară să rivalizeze; nu lupta pt nici o forma sau pozitie definita; apa, ca si sfantul, este benefică in mod egal, fara sa faca diferentiere (ca si ploaia ori lumina soarelui, care vine in mod egal si peste buruieni si peste plantele considerate folositoare)],

yet does not compete [with them]. Mais sans se battre (sans querelle; sans rivaliser avec aucun ; l'eau fait du bien sans différence, sans en avoir l’intention; elle ne lutte pour aucune forme ou position définie], doch nicht im Wettstreit; 8.10: 而 ér er2 ör erh; R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; vedeţi: 1.45; 8.11: 不 bù bu4 pu p’u: R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19; 8.12: 爭[争] zhēng cheng tcheng R: a lupta; luptă; conflict; confruntare; ceartă; dispută;vedeţi: 3.7; 8.04. 處[处]眾[众] 人之所惡[恶]， chǔ/chù zhòng rén zhī suǒ ě/è/wù ， chu3/chu4 zhong4 ren2 zhi1 suo3 e3/e4/wu4 ， Ch'u Chung Jen Chih So E Tch'ou Tchong Tche So Ngo [Apa si omul realizat ] se aseaza in pozitii [joase, ranguri inferioare, modeste, umile], pe care toate fiintele umane le dispretuiesc [apa se aseaza multumita in pozitia cea mai de jos (umilă; stabilă) fără deliberare], [Water] settles into [the lowest ; humble; inferior] places, that all human beings despise [abides content in obscurity and lowly places without deliberation]. [L'eau] habite en des lieux [bas; inférieurs; humbles] méprisés par tous les êtres humains [Elle se contente des places inférieures que les autres dédaignent.] verweilt an Plätzen, wo jedermann den Ort verabscheut – 8.13: 處[处] chǔ chù ch'u tch'ou R: a sta; a locui; reşedinţă; loc de şedere; loc; vedeţi: 2.51; 8.14: 眾[众] zhòng chung tchong R: tot; toţi oamenii;toată lumea; popor; mulţi,comun;vedeţi: 1.56; 8.15: 人 rén ren2 jen jen R: om; persoană; uman, ceilalţii (în opoziţie cu sine); vedeţi: 2.50; 8.16: 之zhī zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv şi atributiv; vedeţi: 1.17; 8.17: 所 suǒ suo3 so so R: de fapt, în realitate; printre altele; loc; de aceea; vedeţi: 7.7; 8.18: 惡[恶] è ě wù wū e ngo R: urât; rău; ură; dezgust; a displace; a respinge; vedeţi: 2.10; 8.05. 故 幾[几] 於[于] 道。 gù jǐ/jī yú dào 。 gu4 ji1/ji3/ji1 yu2 dao4 。 Ku Chi Yü Tao Kou Ki Yu Tao De aceea [apa (sfantul)] este aşa de aproape de Tao This is why [water(saint)] it is so near to Tao. C'est pourquoi [ l'eau (et le saint)] est tout proche du Tao [En ce faisant, l'eau (et le saint) est l’image du Tao; Ainsi l'eau est comme le Tao.]. insofern ist es nahe am Tao. 8.19: 故 gù gu4 ku kou R: bază, temelie, cauză, motiv, deci, prin urmare; aşadar; vedeţi: 1.25; 8.20: 幾[几] jī ji1 chi ki R: mic, moment; foarte putin; îndeaproape, iminent; (aproape atins: ) a dori; (cât de putin: ) cât de mult?, cât de multi?, câtiva; putini, ceva; E: how many? how much?; a few, some; almost; several; F: combien? quelques / petite table, (clé 16); G: beinahe, klein, fein, wieviel, soviel, einige, mehrere, etwas; 8.21: 於[于] yú yu2 Yü Yu R: A. a fi (într-un loc), în, la, pe, cu; B. oh! 于yu² yü R: în, la, pe, cu; afară; nume; E: in, at, on; out (out of sheer ignorance); interjection alas! F: à, de, en, par, (patronyme); G: hingehen, Familienname, in an usw. mehr als-, infolge (aus Unwissen); in, at, out (out of sheer ignorance); 8.22: 道 dào dao4,3 tao tao R: calea directă şi destinaţia (realitatea verticală);vedeti: 1.1; 8.06. 居善地， jū shàn dì/de ， ju1/ji1 shan4 de/di4 ，

Chu Shan Te Kiu Chan To In aşezare (poziţie; atitudine) [apa, sfântul (înţeleptul)] preţuieşte Pământul [ josul; umilinta; poziţia cea mai stabilă; viata urmeaza legile pământului; cel care caută găseşte că "omul urmeaza pământul; pământul urmează cerul, iar cerul urmează Tao" (Lao Tzu capitolul 25); locul cel mai stabil este ocupat de Tao; sfântul (înţeleptul) se intoarce la temelie, în Ocean (Tao), la fel cum se comportă şi apa; cei ce imită apa si Tao, se coboara ( actioneaza pt intra in pozitia cea mai stabilă, pt a restabili contactul cu temelia imuabilă sau cu realitatea sursă ); in asezare binele se manifestă prin scăderea agitatiei mentale ( strategia punerii in repaus prin relaxare pilotată auditiv)]; in dwelling [ water (and the best man)] loves the earth [those who imitate water and Tao, lower themselves; Excellence in a house: the ground; In choosing your dwelling, know how to keep to the ground ], pour position ( logement; demeure; attitude ) [ l'eau et l'être humain éveillé (saint)] aime la terre [la position basse, la plus stable; en ta demeure, vis près du sol; l'eau cherche à se cacher et abaisser en humilité; ceux qui imitent l'eau et Tao, s’abaissent; pour l'habitation, le bien se manifeste dans l' abaissement du niveau d'agitation mental ] Beim Wohnen schätze die Erdung, 8.23: 居 jū ju1 chu kiu R: a locui; a ocupa; a sta; a se aşeza; a se ataşa; a ţine; vedeţi: 2.80; 8.24: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14; 8.25: 地 dì de ti te to R: pământ; sol; regiune; loc; teritoriu; areal; zonă, teren; ţară; vedeţi: 1.16 ; 8.07. 心善淵[渊] xīn shàn yuān xin1 shan4 yuan1 Hsin Shan Yuan Hin Chan Yuan In minte-inimă [心 xīn entitatea psiho-afectivă] iubeste profunzimea [ golul; vidul beatific; starea mentală incoloră; cei ce imita apa si Tao , plonjeaza in profunzimea inimii ( se golesc de fluctuatii psiho-emotionale)]. In the mind-heart [心 xīn: heart-mind; the seat of thinking and feeling; psycho-emotional entity], esteem profoundness [abysmal stillness; emptiness, void, colorless mental state, profound silence and clarity; The value of an awareness is in it's breadth ( perspective); In thinking, be open to new ideas and keep to the simple; those who imitate water and Tao, sink themselves in meditation; Excellence in a mind: depth; In cultivating your mind, know how to dive in the hidden deep; In meditation, remember your oneness with the Infinite], dans la conscience [心 xīn: coeur-esprit; le siège la pensée pensée et des sentiments; l'entité psycho-affectif] choisis la profondeur insondable [comme un abîme; ceux qui imitent l'eau et Tao, se creusent; En pensées, reste simple, le bien se révèle dans la profondeur. ] Im Geist-Herz [心 Xin: psycho-emotionalen Einheit], schätze Tiefe [Tiefe ist das Gute; In der Meditation; Der Wert Deines Gemütes zeigt sich in seiner Tiefe]; 8.26: 心 xīn xin1 hsin hin R: sân; inimă; minte; entitatea minte-inimă (psiho-afectivă); vedeţi: 3.25; 8.27: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14; 8.28: 淵[渊] yuān yüan yuan R: abis; gol; prăpastie; vâltoare; vârtej[apă+abis]; adânc; vedeţi: 4.9; 8.08. 與[与] 善仁， yǔ/yú/yù shàn rén ， yu3/yu2/yu4 shan4 ren2 ， Yü Shan Jen Yu Chan Jen In dăruire [binefacere; prietenie; relatii cu ceilalti] pretuieste empatia [cei ce imita apa si Tao , practică empatia ( iubirea sau simpatia, dar fără identificare ori subiectivitate; apa ia forma în care este turnată fără să se identifice cu aceasta; In relatia cu ceilalti (prietenie) practica impartialitatea (blândetea; compasiunea; empatia; ingăduintă; bunăvoinţa; mila; omenia; intelegerea; impartialiatea); ca şi ploaia să fii o binecuvântare pentru tot ce este viu; ploaia udă în mod egal atât buruienile cât şi plantele folositoare; urmeaza etica reciprocitătii: "ce tie nu-ti place altuia nu-i face"]; vedeti Nota 8.8; in giving [ friendship; associations ] esteem empathy [empathy= love or sympathy but without identification and subjectivity; understanding; water takes the form in which is poured, without identifying with it; those who imitate water and Tao, practice empathy, benevolence, kindness, mercy; humanity; Excellence in companions: Goodness; So the saint gives within impartiality; In dealing with others, (conflict) be fair and generous, do not judge and know how to be gentle and kind; follow the ethic of reciprocity "What you do not wish for yourself, do not do to others."].

dans l'assistance [pour l'offrande; dans les rapports avec les autres; envers autrui; dans l'amitié], le bien se manifeste par l'empathie [empathie = amour ou sympathie sans identification ou subjectivité; charité; bienveillance; l'humanité; ceux qui imitent l'eau et Tao, sont bienfaisants; En conflit, sois juste et généreux; l'impartialité, la bonté, la miséricorde, la compréhension, l'eau prends la forme dans laquelle est versée sans s'identifier avec elle; Éthique de réciprocité: "Ne faites pas à autrui ce que vous ne voudriez pas qu'on vous fasse à vous-même"]. im Geben schätze Mitmenschlichkeit, 8.29: 與[与] yǔ/yú/yù yu3/2/4 yü yu R: a da cuiva; a dărui; a participa la; împreună cu, asociat cu; prietenie; în favoarea lui; a tine parte lui, şi, ori, comparat cu; a admite, a permite, aprobat de; a fi prezent la, a fi parte; a participa la; în; particulă finală ce denotă o întrebare ori admiratie; E: give, offer, with, and, together with; F: donner; accorder, participer à; en ce qui concerne, ensemble, dans le même temps, comme; avec, pour; ou; à; et; par; avec; G: geben. gewähren, erlauben, für, mit bezug auf, durch, mit, zusammen, zugleich, und, oder, als; 8.30: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14; 8.31: 仁 rén ren2 jen R: omenie; fraternitate; identificare, părtinire; preferinţă; vedeţi: 5.4; 8.09.言善信， yán shàn xìn ， yan2 shan4 xin4 ， Yan Shan Hsin Yen Chan Hin In vorbire, preţuieşte sinceritatea [onestitatea, increderea; transparenţa; deschiderea; cinstea realizează continuitatea sau lipsa de fracturare dintre interior şi exterior; cultivă increderea, dacă doreşti încrederea semenilor (nu cere ceea ce nu eşti în stare să dai); cei ce imita apa si Tao , practică sinceritatea (transparenta) ]; In his words (talking), esteem sincerity (confidence)[those who imitate water and Tao, are sincere; Excellence in speaking: sincerity; In communicating, relate the truth; So the saint gives speaks within trust; In speaking, know how to keep your words] dans la parole choisis la sincérité [vérité; confiance; pratiquer la vérité; ceux qui imitent l'eau et Tao, sont sincères; Pour la parole, le bien résulte de la vérité]; im Reden schätze Aufrichtigkeit, 8.32: 言 yán yan2 yen jen; R: cuvânt, limbă; vorbire; grai; a zice; a vorbi; vedeţi: 2.58; 8.33: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14; 8.34: 信 xìn xin4 hsin hin R: sinceritate; încredere, adevăr; veritabil, autentic; fidelitate, loialitate, credinţă; credincios; a crede, convingere, ferm, adevărat; faptă, mărturie, dovadă (de dragoste); demn de; exact; a adopta (o doctrină, idee); a urma; făgăduială, angajament solemn; a se angaja, asigurare; gaj, document, scrisoare, mesaj; scrisori de acreditare; pecete, sigiliu; semn, ştire, noutate, veste; E: sincerity, truth, confidence, loyalty, believe; sign, seal, pledge, deed, document, letter, message, news; information; F: sincérité, confiance, fidélité, croire; la vérité; la loyauté, croyance; signer, sceller, gage, acte, document, lettre, message, des nouvelles; informations; G: glauben, vertrauen, Glaube, Treue, Zuversicht, Vertrauen, Wahrheit, sich anpassen, sich fügen, nach Belieben, Zeichen, Siegel, Pfand, Urkunde, Schriftstück, Brief, Nachricht; 8.34; 8.10.正善治， zhèng/zhēng shàn zhì ， zheng1/zheng4 shan4 zhi4 ， Cheng Shan Chih Tcheng Chan Tche In guvernare binele se manifesta ca pace [armonie socială; ordine; non-violence; non-agression; organizare; integritate, dreptate; legalitate; liniştea; tăcere; abandonarea controlului (ca impunere, interventie in viata individuala)si trecerea la non-actiune (Wu-Wei); cei ce imita apa si Tao , sunt in armonie ( pace; ordine; sanatate )] in ruling (leadership; governing), esteem peace [nonviolence, nonaggression, harmony, order be organized; be fair; integrity; self-mastery; quietude; don't try to control - use wu-wei; those who imitate water and Tao, are in peace ( in harmony; health; regulated),], Dans l’art de gouverner le bien se manifeste par la paix [l'harmonie; le bon ordre; en gouvernement (politique) choisis la paix (non-violence; non-agression); ceux qui imitent l'eau et Tao, sont réglés; En gouvernant, n’essaie pas de contrôler], im Regieren schätze Frieden [Gewaltlosigkeit, Nichtangriffspakt, Harmonie, Ordnung, organisiert werden]

8.35: 正 zhēng zhèng zheng1,4 cheng tcheng R: drept; corect; adevărat (正言若反 zhèng yán ruò fǎn: " cuvintele adevarate par paradoxale"; cap: 78); a rectifica; a indrepta; a corecta, a conduce; a guverna; a pune in ordine; pedepsi, a pune în ordine; just, rectiliniu, veritabil; pur; autentic; natural, neprefăcut; sincer, loial, exact, precis; esenţial; principal, principiu; exemplu; ghid; criteriu; agent; adecvat; adecvare; Lie zi (adaptat; potrivit cu condiţiile; adecvare la situaţie si la propria natură; imitarea modelului umbrei, care se ajustează după trup); Confucianism ( adecvarea sau corectitudinea numelor 正名 zhèng míng; prima lună a anului chinezesc; şef; (semn de corectitudine); spiritual, plin de duh; 正氣 zhèng qì: energie normală, dreaptă (corectă) ; suflu integru; 正氣為本 zheng qi wei beng : Qi corect/sănătos ca bază; 正室zhèng shì: prima soţie; 簉室 zaò shì concubină [soţie subordonată]; constelaţia fecioarei; 中正 zhong zhen: centrat şi vertical; 姿勢端 正 zi shi dung zhen: poziţie corectă şi verticală; 身正體鬆 shen zheng ti song: corpul vertical şi relaxat (liber); 四正si zheng: patru directii/laturi; 立正 a sta atent; dreptate; 正直, 公正; 扶正祛邪 a intării Qi vital şi a elimina factorii patogeni; 正呼吸 zheng hu xi: respiraţie formală; 正腹呼吸 zheng fu hu xi: respiraţie formală abdominală; 正面 zhen mian: fronton; frunte; 正氣 zheng qi: Qi corect/sănătos; 正氣為本 zheng qi wei ben: Qi corect/sănătos ca bază; 正餐 zhèng cān: masa sănătoasă; mic dejun; E: right, correct; just, true; 正言若反 zhèng yán ruò fǎn: "True words sound paradox"(78); ruling; rectify, straight; upright, erect; main, principle; situated in the middle, main, time: punctually, sharp, - obverse, honest, (man), appropriate, pure colour, principal, chief, positive, plus, precisely; 中正 (Zhong Zhen): centered and upright; 身正體鬆 Shen Zheng Ti Song: the body upright and loose; 糾正 jiū zhèng: to correct, to make right; Chinese 1st month of year; F: droit, honnête, positif, être en train de; premier mois lunaire; 正室zhèng shì: première épouse; 室女座 shih nu tso: vierge (constellation); 正言若反 zhèng yán ruò fǎn: "Les paroles vraies paraissent paradoxales"; G: der erste Monat des Jahres, Januar ganz, ohne Bruchteil: wird Zahlen auf Schecks usw. hinzugefügt, um unrechtmäßige Zusätze zu verhindern aufrecht, gerade, recht, richtig,wahr,regelmäßig, rechtmäßig, genau, gerecht, hauptsächlich, Haupt-, eigentlich, echt, Ur-, erste, dafür, (d.h. nicht dagegen) math: positiv, fig: positiv richten, regeln, berichtigen, verbessern, rechtgläubig,zehn Billionen Geradläufigkeit; 正言若反 zhèng yán ruò fǎn: "Wahre Worte klingen paradox"(78); 8.35; 39.40; 45.40; 57.2; 58.35; 78.61; 8.36: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14; 8.37: 治 zhì zhi4 chih tche R: a guverna; a conduce; a trata, terapie; a vindeca; vedeţi: 3.33; redarea in detaliu a semnificatiilor termenului 治 zhì (mai jos vedeţi: 3.33) nu rezolva problema, fiindca la Lao Tzu guvernarea (vedeti capitolele despre guvernare/ government: 3, 17, 26, 29-31, 57, 60, 61, 65, 74, 75, 80 ) are semnificatia de actiune nemijlocita fara reactiuni sau de nonactiune (wu-wei) de mentinere a armoniei, pacii. O astfel de actiune cere noninterventie ( renuntarea la actiunea mijlocita). Tot universul manifestat este condus prin actiune nemijlocita de catre realitatea sursa(Tao). 3.33: 治 zhì zhi4 chih tche R: a guverna; a organiza, a ordona; ordine; a gestiona, administra, aranja; a dirija, a fixa; a reglementa; a conduce; a manevra, a cârmui (un vas); a îndruma (purtarea cuiva); a determina; a domina, a stăpâni, a pedepsi, a mustra, a corecta, a trata, terapie; a vindeca; a remedia; a ingriji; tratament; cură; leac, remediu; a intreţine; a menţine, buna guvernare, timp de pace; a conserva[prin sărare]; E: govern, rule, manage, administer, order, to harness (a river), control, treat, cure, heal, treatment; 內治法 nèi zhì fǎ internal therapy; maintain, organize, dominate, to master; punish, correct, rebuke, good government, peaceful times; F: gouverner; diriger, administrer; entretenir, organiser, gérer, aménager; dominer, maîtriser; punir, réprimander, le bon gouvernement, les temps de paix; corriger, soigner; guérir; traiter; G: heilen, behandeln, pflegen, ordnen, Ordnung, leiten, verwalten, regieren, beherrschen, Herr werden, bestrafen, berichtigen, zurechtweisen, gute Regierung, friedliche Zeiten; 3.33; 8.11. 事善能 shì shàn néng ， shi4 shan4 neng2 ， Shih Shan Neng Che Chan Neng In afaceri [îndatoriri] apreciază îndeplinirea statornică [ competenta; abilitatea; răbdarea; este cunoscută statornicia stăruinta sau perseverenta apei, care în timp, trece de orice obstacol (din lirica norvegiană: "învată de la apă să ai statornic drum"); în afaceri caută flexibilitatea apei; corectitudinea şi eficienta; activitatea trebuie sa corespunda posibilitatilor (capacitatilor; inclinatiilor; talentului); continuitatea efortului cu suplete şi răbdare; cei ce imita apa si Tao , sunt eficienti]; In business [duties; working; in daily life] esteem steadfast performance [competence, patience, perseverance; ability; skill; effectiveness; do what you enjoy; enjoy what you do; take things easy; do your best; be in harmony with all things and at peace with all people; those who imitate water and Tao, are efficacious ],

Dans les affaires[remplir ses tâches] choisis l'efficacité [capacité; compétence; patience; ceux qui imitent l'eau et Tao, sont efficaces; Pour l'action, le bien résulte du talent; En travaillant, fais ce que tu aimes], im Unternehmen schätze Können, 8.38: 事shì shih che R: afacere, treabă; lucru; ocazie; circumstanţă, activitate; vedeţi: 2.55; 8.39: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14; 8.40: 能 néng neng2 neng R: a putea; a fi în stare; capabil; apt; energie; putere; forţă, vedeţi: 7.9; 8.12. 動[动]善時[时]。 dòng shàn shí 。 dong4 shan4 shi2 。 Tung Shan Shih Tong Chan Che In actiune pretuieste clipa prezentă [fii complet prezent in Acum ( cei ce imită apa si Tao practica constienta, prezenta; fara constienta nu exista adaptare la clipa prielnică, suplete; adecvare la situatia întâlnită, utilizarea momentului oportun; doar pt cei ce practica prezenta in Acum orice fapta/actiune ajunge sa fie adecvată timpului si persoanei; "poartă-te cu oamenii asa cum este necesar, iar nu cum vor ei sau cum vrei tu"]. in activities(deed; decision; action; making a move; motion), esteem appropriate timing and behavior [be completely present; the right moment; opportunity; be mindful that there is an appropriate timing for all things; the worth of an act lies in timing; "Treat people the way they want to be treated."; those who imitate water and Tao, are completely present in the Now ( they practice awareness, mindfulness, presence) Dans l’action (activités; décision; geste, mouvement) choisis le moment opportun et le comportement appropriée [sois pleinement présent; l'opportunité; ceux qui imitent l'eau et Tao, se conforment aux temps et situations; Pour le mouvement, le bien résulte du choix du moment]. in Aktivitäten schätze die rechte Zeit.. 8.41: 動[动] dòng tung tong R: a mişca; a acţiona; a interveni; a influenţa, agitaţie; vedeţi: 5.34; 8.42: 善 shàn shan4 shan chan R: bun; benefic; binevoitor, a accepta; a aproba; vedeţi: 2.14; 8.43: 時[时] shí shi2 shih che R: A. timp, oră; sezon, anotimp; epocă; moment; prezent; acum; ocazie; prilej; oportunitate; repetat; 此時[此时] cǐ shí : acum; acest moment; B. în chineza arhaică: acesta; acela; 辰時 chén shí : the time perioadd de timp de la ora 7-9 am. 辰 chén a 5-a din cele 12 ramuri terestre (dragon); 時間 shí jiān; perioadă de timp; timp; 時間內 shí jiān neì : intr-o perioadă de timp; 間 jiān în, între, dintre; printre; interval; interstiţiu; 空間 kōng jiān: spaţiu; E: time, times, o'clock, when, period, season; era, age; days, fixed time, hour, season, opportunity, chance, tense, current, present, occasionally, from time to time, now...now..., sometimes..sometimes; 時間 shí jiān; time, period; 時間內 shí jiān neì : within (a period of time); 辰時 chén shí : the time period from 7-9am. 空間 kōng jiān: space; F: époque, temps; (clé 161: temps, période); 當時 tang che alors; à ce moment-là; en ce temps-là; alors; G: Zeit, Jahreszeit, Vierteljahr, Doppelstunde, Stunde, Frist, Gelegenheit, zeitgemäß, jetzig, derzeitig, zeitig, von Zeit zu Zeit, mit der Zeit (immer mehr) zur Zeit, während, als, damals, ständig, immer, Wetter, Familienname; 8.43; 8.13. 夫唯不爭[争]， fū wéi/wěi bù zhēng ， fu1/fu2 wei2/wei3 bu4 zheng1 ， Fu Wei Pu Cheng Fou Wei Pou Tcheng Fiindcă [apa, ca şi sfântul (înţeleptul), dar şi Tao] lucrează fără luptă [nu intră în competitie opozitie sau ostilitate; trec la actiunea nemijlocita(wu-wei); preferă să cedeze; cei ce imita apa si Tao , practică multumirea ( recunostiinta; nu lupta, nu contesta, nu concureaza, nu cauta sa dovedeasca cuiva ceva; se accepta asa cum sunt )] because you abide in your place without discontent [ when you are content to be simply yourself you don't compare or compete with others, you do not struggle for your own interest, but yield; you do not try to prove yourself to others; you avoid judging, because peace is your goal; those who imitate water and Tao, are completely content in celebration for what it is; because you do not act for blocking no one's way; because you act by non-contention (wu-wei) you compete with no one] Parce qu'ils ne luttent pas [ils renoncent à rivaliser avec personne pour leur intérêt propre, mais cèdent; lorsque tu te satisfais d’être simplement toi-même et ne te compares ni ne te mets en compétition] Denn nur ohne Wettstreiten

8.44: 夫 fū fú fu1,2 fu fou R: bărbat, soţ; masculin; acela; aceia; pentru că; fiindcă; vedeţi: 2.81; 2.81: 夫 fū fú fu1 fu : R: [derivă din caracterul pentru om (人rén ), având in plus braţele deschise larg şi acul de păr al unui bărbat adult ] bărbat, soţ; masculin; autoritate; maturitate; desăvârşire; măiestrie; 夫妻 fū qī: soţ şi soţie; 夫子 fū zi: stăpân; maestru; 夫 fū : hamal; 大夫 daì fu: doctor; 漁夫 [ 渔夫] yú fū: pescar; acela; aceia; cel despre care se vorbeşte; 夫 (particulă iniţială): oh, da, "bine", cu adevărat ; da, "acum", mai presus de orice; doar; tocmai; în special (de asemenea), deoarece; pentru că; fiindcă; în ce priveşte; 夫唯 fū weí: insă; doar; fiindcă doar; tocmai fiindcă; pentru că numai; acest lucru se datorează faptului că; particulă finală(exclamaţie); E: husband, man; male adult; person; porter; 夫 (initial particle): oh; yeah, truly; well; for; those; above all, because; 夫唯 fū weí: for only; yet only; for alone (just); 夫子 fū zi: Master; 功夫 gōng fu: skill, art, kung fu, labor, effort; F: conjoint, personne, homme, serviteur, le maître; 夫 (particule initiale): ah oui, bien, vraiment pour, ceux, surtout, parce que; si; 夫唯 fū weí: parce que seul; c'est parce que; simplement; G: Gatte, Person, Mann, Knecht, Meister, Weiser; 夫 (initial Teilchen): weil; ja, „nun“, wahrlich vor allem (darüber hinaus), 夫唯 fū weí: denn nur (gerade); 2.81; 8.45: 唯weí wei2 wei R: doar; numai (in cazul in care); când; da; dar; singur; vedeţi: 2.82; 8.46: 不 bù bu4 pu p’u: R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-; vedeţi: 2.19; 8.47: 爭[争] zhēng cheng tcheng R: a lupta; luptă; conflict; confruntare; ceartă; dispută;vedeţi: 3.7; 8.14. 故無[无] 尤。 gù wú yóu 。 gu4 wu2 you2 。 Ku Wu Yu Kou Wou Yeou De aceea este fără cusur [fără pată; fără erori; perfect; neînvins; apa biruie fără efort, fără să intre în conflict; invulnerabil; permanent la locul sau; nu se confruntă cu imputări, acuzari; resentimente, indignare sau mânie; nu-si face dusmani; nu intra in zona contradictiilor, suferintelor; nu aprinde conflicte; nu va fi rascoala in popor] . so you will be without fault (everybody will respect you; you will be beyond blame; resentment; no one ever goes astray; we will all live in peace; when you not contend, then none contend against you; no one can compete with you; Therefore they do not suffer and contradiction; and flow in the peace and harmony of the oneness of humanity; you will be free from blame). C'est pourquoi tu seras sans reproche (irréprochable) [tout le monde te respecte; Aussi n’éprouvent-ils aucune contradiction; échappe à toute critique]. so ist man untadelig. 8.48: 故 gù gu4 ku koù ku R: bază, temelie, cauză, motiv, deci, prin urmare; aşadar; vedeţi: 1.25; 8.49: 無[无] wú wu2 wu R: nu există, nu are; fără; negatie, nu; lipsă; gol; vid; vedeţi: 1.13; 8.50: 尤 yóu you2 yu yeou R: greşeală, rău; a încălca; a găsi greşală; vină, acuzare; resentiment; invidie; pică; mai mult încă, în plus; in special; mai ales; extraordinar; E: blame; reproach; guilt, accusation, resentment; grudge; particularly, especially; outstanding; F: culpabilité, blâme; accusation, ressentiment; surtout, notamment; G: mehr, noch mehr, sehr, besonders, außerordentlich, Unglück, Übel, Schuld, Fehler, anschuldigen, tadeln, grollen, Familienname; 8.50; Caractere diferite in MWD 靜[静] jìng jing4 ching tsing :R: calm; liniştit, seninatate; senin, tacut; stare a mintii-inima(vedeti

心xīn), tăcut; a pãstra linişte; linişte, linistea solemna, pace; a aşeza, a se potoli, imobil; nemişcat, a distila; a curãti, a purifica, a rafina; concentrarea atentiei asupra interiorului; la Zhuang Zi si Lao Zi jing

zuo 静坐 jing4 zuo4; ching tsuo, care inseamna: "a se aseza in tacere(calm)", desemneaza starea de

absorbtie meditativa sau de asezare in contemplatie; 静心 jìng xīn meditatie; 静止 jìng zhǐ repau / a dormi; tihnã; odihnã, a se odihni; repaus; somn; a pune; a avea încredere în, a se bizui pe; cast, inocent, pur; curat;( lemn )fãrã noduri, neted; E: quiet, still, motionless; gentle; 静坐 jing4 zuo4; ching tsuo,

which means literally "sitting peacefully; F: calme / silencieux; 静坐 jing4 zuo4; ching tsuo: s'asseoir en

paix; G: ruhig, still, bewegungslos, friedlich, beruhigen, schlichten, bescheiden, reinlich; apare in: 15.68; Alte caractere care se refera la apa 柔róu rou2; Canton: jau4; R: moale; relaxat, flexibil, suplu; blând, slab; fãrã fortă; fraged; fragil; plăpând; docil; îngăduitor, maleabil, mic, fin; delicat; subtire, diluat; zvelt; neînsemnat; pasiv, gol(sarac), neîndestulător; dulce; căldut; melodios; tandru, afectuos; încet, domol; monoton; uşor;

liniştit; fără zgomot; 柔道 roú daò (sportul) judo[calea moalelui; nonrezistentei]; Lao Tzu considera rou 柔 pecetea vietii(capitolul 76: ”la nastere oamenii sunt moi”, au totala receptivitate; “la moarte sunt rigizi, tari uscati” si au totala opacitate); Lie Zi(Tang Wen) considera rou 柔- drept modalitatea de a trece la cunoasterea directa specifica sfintilor rou xin 柔心 – inmuierea inimii, totala ei permeabilitate, transparenta si rou gu –inmuierea oaselor, totala flexibilitate. La nivel somatic moalele este reprezentat de starea de relaxare, de starea de golire de incordare si de abandonare, de fluide, de organe pline si de organe extraordinare (creier, maduva), iar tarele – de starea de incordare, de umplerea de tensiuni(incordari, griji, dorinte), de cuirasa musculara si de suportul ei(oase); la polul opus se afla pecetea mortii, tarele, rigidul; vedeti: gang 刚–tarele; E: soft; gentle, pliant; flexible; tender; mild; roú daò -(the sport of) judo; F: souple; délicat, tendre, faible, sans force,fragile, petit, mince, mince, dilué, terne, souple, facile, flexible, légère, mince, doux, chaleureux, mélodique, , affectueux, lentement, monotone, rapide, calme, tranquille; G: weich, schwach, ohne Kraft, zart, zerbrechlich, klein, dünn, schlank, verdünnt, matt, flexible, verwaltbar, facile, schlankes, melodisch, Ausschreibung , zärtlich, langsam, langsam, eintönig, einfach, still;柔 róu rou2[10, 36, 43, 52, 55, 76, 78] 弱 ruò ruo4 jo slab; moale,fraged;plăpând;delicat;sensibil;dulce;blând; tandru;afectuos;paznic; E: weak, feeble, inferior, a little less than;G:schwach, schwächlich, zart, jung, gering, ungenügend, biegsam, schwächen, dämpfen; 弱 ruò ruo4 [3, 36,40,55,76,78]

8. Bibliografie / Bibliography/ Bibliographie/ Bibliografía

Capitolele anterioare din Lao Tzu 1. 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 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) 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' » 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 https://www.danmirahorian.ro/1Laotzu.pdf 2. Dincolo de dualitate: Ştiinţa eliberării / Beyond Duality: The Science of Transcendence 2.1. Titlul capitolului 2: Eliberaţi-vă din dualitate, adică din minte Plasează-te dincolo de dualitate pe temelia comună a contrariilor/ Place yourself beyond duality on the common foundation of the opposites;

Calea către izvorul vieţii/The Way to the Source of Life / Le chemin vers la source de la vie 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 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 http://www.danmirahorian.ro/2Conexiuni.pdf 3. Titlul capitolului 3: Eliminaţi ierarhizarea / Eliminate the hierarchization / Éliminer la hiérarchisation [ dacă doriţi in echipa dvs o colaborare funcţională, in loc de una nefuncţională, frauduloasă şi distructivă ] 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 https://www.danmirahorian.ro/3LaoTzu.pdf 4. Titlul capitolului 4: 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 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 ) https://www.danmirahorian.ro/4Laotzu.pdf 5. Titlul capitolului 5: Conexiunea dintre prezenţa imparţială (conştienţă) şi golirea de fluctuaţii psiho-emoţionale - Temelia reintoarcerii Acasă (realitatea sursă; Tao ) / The connection between Impartial Presence (Awareness) and the emptying of psycho-emotional fluctuations -The cornerstone of Returning Home (Source Reality; Tao) Traducerea capitolului 5 (第五章 dì wǔ zhāng) din Tao Te Ching / Dao De Jing/ Tao Te King (道德經 dào dé jīng) al lui Lao Tzu /Lao Zi/Lao Tseu (老子 laǒ zǐ ) https://www.danmirahorian.ro/5Laotzu.pdf 6. Titlul capitolului 6: Eroarea sinuciderii/ The Error of Suicide / L'erreur du suicide Vârtejul sau vortexul din centrul fiecărei galaxii este omniprezent aşa că se află in fiecare proces de curgere (din stele, din atmosferă sau din hidrosferă), dar şi in fiecare dintre noi (ombilic; creştetul capului) Eliberarea din ciclul existenţelor succesive (indicate de vortex) nu se obţine prin sinucidere ori prin moarte fizică, ci prin Marea Moarte sau Trezire Spirituală Poarta de eliberare din timp şi de intrare in vârtejul omniprezent al lui Acum şi Aici - Poarta feminină a vortexului (玄牝 xuán pìn) /The Gateway to the liberation from time and access into the omnipresent vortex of Here and Now - The Female Gate of the Vortex (玄牝 xuán pìn) / La porte de la libération du temps et d'accès dans le tourbillon omniprésent de Ici et Maintenant- La porte Féminin du Vortex (玄牝 xuán pìn) Traducerea capitolului 6 (第六章 dì liù 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 ) https://www.danmirahorian.ro/6Laotzu.pdf Situri dedicate descifrarii capitolelor din Lao Tzu Abbott Carl (2012): Understanding the Tao Te Ching Word for Word Translation https://www.centertao.org/essays/tao-te-ching/carl/ https://www.centertao.org/essays/tao-te-ching/carl/chapter-5/ Chapitre 1 Daode Jing: le Tao http://sensdutao.over-blog.com/categorie-11766235.html http://sensdutao.over-blog.com/100-index.html http://sensdutao.over-blog.com/article-7-2-91605941.html Rick Harbaugh The Tao by Lao-tse, Le Tao Tö King, caractère par caractère (Chinois > Anglais) http://zhongwen.com/dao.htm Hilmar Klaus, 2000 The Way and its Power/ Der Weg und seine Kraft 道 德 經 Dào Dé Jīng] Project: 2000-2020; http://www.tao-te-king.org/

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https://www.centertao.org/essays/tao-te-ching/carl/

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Materials Center, 1977]

Anonymous [Dutch - English by Anonymous]

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Armel[Armel Guerne Lao Tseu, Tao Tê King, Club français du livre, 1963].

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Circa 100 B. C.) by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University Press,492 pp, 1983; Bodde,

Derk, Further remarks on the identification of Lao Tzu: a last reply to Professor Dubs, In: Journal of the American

Oriental Society, 64, 1944, 24-27]

Beck [Sanderson Beck, English interpolation,1996]

Bjerregaard, C.H.A., 1912 [ The Inner Life and the Tao-Teh-King by Bjerregaard, Carl Henrik Andreas

Librarian, New York Public Library, The Theosophical Publishing Co. of New York, Published December 1, 1912]

Blakney [Raymond B. Blakney, Title: The Way of Life: Tao Te Ching(Wang Bi): The Classic Translation, by Lao Tzu

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