Lumea este un "vas spiritual" (o entitate sacra) / The world is a spiritual vessel / Le monde est un...

Titlu/Title /Titre /Titel/ Título /Titolo: 天下神器 Tiān Xià Shén Qì Lumea este un "vas spiritual" / The world is a spiritual vessel / Le Monde est un

récipient spirituel / Die Welt ist ein Geistliches Gefäß /Il mondo è un vaso spirituale

O noua traducere a capitolului 29 din Tao De Jing /Tao Te Ching de Dan Mirahorian /

A new translation of 29th Chapter from Lao Zi/ Lao Tzu/Lao Tseu by Dan Mirahorian

Titluri date de alţi traducători şi comentatori : 為無為 Wéi Wú Wéi Practica non-interventia (actiunea directa, nemijlocita sau imediată) / Practice Non-Intervention ( direct , unmediated or immediate action) / Pratique la non-

intervention (action directe, sans médiation, sans intermédiaire ou immédiat) / Üben Nichteingreifen ( direkte, unvermittelte, unmittelbare

Aktion , oder sofortiges Handeln) / Pratica non-intervento (azione diretta, non mediata o immediata)

(Mirahorian )Interferenta sau interventia (actiunea mijlocita) inseamna a o distruge /

Interference or intervention ( indirect action) means the destruction of it/ Ingérence ou intervention ( action indirecte, avec médiation ou intermédiaire) signifie la destruction de celui-ci / Interference, Interferenzen oder Eingriffe bedeutet die Zerstörung von ihm /

Interferenza o intervento (azione indiretta, mediata) significa distruggerlo

Descrierea imaginii utilizate : Pamantul ( Lumea) intr-un balon de sapun / Earth (World) inside soap bubble (este cel mai subtire ecran de afisare

realizat de savantii japonezi, folosind un balon de sapun). Drept fundal a fost folosita nebuloasa in forma de balon de sapun (The Soap bubble

nebula, or PN G75.5+1.7, which is a planetary nebula in the constellation

Cygnus, near the Crescent Nebula - NGC 6888), descoperita in 2007 de un astronom amator in constelatia Lebedei .

Image description: World's thinnest display on soap bubble screen. Japanese scientists have demonstrated how it is possible to view images, including 3D, on a

screen made from soap.http://www.youtube.com/watch?v=tvxJs_4m0ZE&feature=share

http://www.pocket-lint.com/news/46333/worlds-thinnest-display-is-a-soap-bubble-screen

Background: The Soap bubble nebula, or PN G75.5+1.7, a planetary nebula in the constellation Cygnus, near the Crescent Nebula (NGC 6888). It was discovered by amateur astronomer Dave Jurasevich using a 160 mm refractor telescope on June

19, 2007 and on July 6, 2008. The nebula was later independently noted and reported to the International Astronomical Union by Keith. B. Quattrocchi and Mel

Helm on July 17, 2008 http://en.wikipedia.org/wiki/Soap_bubble_nebula

老子 Lao zi ( Lao Tzu; Lao Tseu) - Capitolul 29 ( 第二十九章 dì èr shí jiǔ zhāng)

Cuprins/ Content / Contenu / Inhalt / Contenido / Contenuto1. Titlu/Title /Titre /Titel/ Título /Titolo: 2. Variante antice /Ancient Versions / Les versions antiques /Antiguo versiones /Alte Versionen/ Le antiche versioni3. Traducerea convergenta a capitolului 29 / Convergent translation of 29th chapter / Traduction convergente du chapitre 29e / Konvergente übersetzung vom 29 Kapitel / Traducción convergente del capítulo 29 /Traduzione Convergente Del Capitolo 294. 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 tedesco5. Comentariu / Commentary/ Commentaire /Kommentar/Comentario/Commento6. Conexiuni / Connections/ Connexions/ Verbindungen/Conexiones/Connessioni

6.1. Fii schimbarea pe care vrei s-o vezi in lume /Be the change you want to see in the world 6.2. Conexiune Yi Jing (Cartea schimbarilor)6.2. Wei Wu Wei

7. Dictionar/Dictionary/Dictionnaire/ Wörterbuch/Diccionario/Dizionario8. Bibliografie / Bibliography Bibliography/ Bibliographie/ Bibliografía/

1. Titlu/Title /Titre /Titel/ Título /Titolo: 天下神器 Tiān Xià Shén Qì Lumea este o entitate sacra sau un "vas spiritual" / The world is a spiritual vessel / Le Monde est un récipient spirituel / Die Welt ist ein Geistliches Gefäß /Il mondo è un vaso spirituale

Titlul chinezesc/Titlul lui Legge /Titlul lui Susuki /Titlul lui Goddard/Chinese Title / Legge's Title/ Susuki's Title/ Goddard's Title/29 無為 Wú Wéi ( non-actiunea; non-action) / Nu actiona mijlocit ; Taking No Action / Non-Afirmare ( nicio declaratie, afirmare sau revendicare); Non-Assertion / Nu forta lucrurile / Not Forcing Things (Wu Wei)Titlu dat de Hilmar Klaus: Non-interventia / Non-Intervention / Nichteingreifen

Non-actiunea (無為 Wú Wéi non-action) este titlul acestui capitol in traditia taoista ( acest titlu este folosit de Walter Gorn Old, Henry Wei, Richard Wilhelm,..) si este denumirea pt actiunea paradoxala, actiunea fara reactiune, actiunea directa sau nondualista, adica este altceva decat inactiunea;

vedeti articolul dedicat acestui subiect: Wei Wu Wei-Stiinta zeilor-Abandonarea luptei si intrarea in starea divina de functionare holografica / Wei Wu Wei-The Science of Gods- Invulnerability and Holographic Operating Mode / Wei Wu Wei-La Science des Dieux

http://www.scribd.com/doc/22358059/http://www.scribd.com/doc/27238503/

http://www.danmirahorian.ro/Wei-Wu-Wei.pdf

2. Variante antice /Ancient Versions / Les versions antiques / Alte Versionen / Antiguo versiones Le antiche versioni

2.1. Textul in lb. chineza in versiunea lui Wang Bi (王弼) (226 – 249 e.n) : W: 將欲取天下而為之，吾見其不得已。天下神器，不可為也，為者敗之，執者失之。夫物或行或隨, 或歔或吹, 或強或贏、或挫或隳。是以聖人去甚, 去奢, 去泰。2.2. Textul in lb. chineza in versiunea lui Heshang Gong (河上公) (202-157 i.e.n.): 將欲取天下而為之，吾見其不得已。天下神器，不可為也(或作「不可執也」)。為者敗之，執者失之。故物或行或隨，或歔或吹，或強或羸，或挫或隳。是以聖人去甚，去奢，去泰。2.3. Textul in lb. chineza in versiunea Fu Yi (傅奕) (555 - 639 e.n.)將欲取天下而爲之者，吾見其不得已。夫天下神器，不可爲也。爲者敗之，執者失之。凡物或行或隨，或噤或吹。或彊或剉。或培或墮。是以聖人去甚去奢去泰。2.4. Textul in lb. chineza in versiunea Ma Wang Tui (馬王堆 Mǎwángduī ) din anul 168 i.e.n..MWD A 馬王堆 Mǎwángduī versiunea A (= "Jiaben" 甲本)A: 將欲取天下而為之吾見其弗□□□□□□器也非可為者也為者敗之執者失之物或行或隨或炅或□□□□□或坏或墮是以聲人去甚去大去楮B: 將欲取□□□□□□□□□得已夫天下神器也非可為者也為之者敗之執之者失之○物或行或隋或熱或坐或陪或墮是以聖人去甚去大去諸MWD B 馬王堆 Mǎwángduī versiunea B (= "Yiben" 已本)2.5. Textul in lb. chineza in versiunea Kuo Tian (郭店 Guodian) datat inainte de 300 i.e.n.Capitolul 29 nu există in versiunea pe fâşii de bambus descoperită la Guodian / Chapter 29 is not present in the bamboo slips version discoveded at Guodian/ Le chapitre 29 n'est pas présent dans la version sur les fiches lamelles de bambou découvertes à Guodian / Kapitel nicht vorhandenvedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

3. TRADUCEREA CONVERGENTA A CAPITOLULUI 29/ CONVERGENT TRANSLATION OF 29TH CHAPTER / TRADUCTION CONVERGENT DE 29E CHAPITRE / KONVERGENTE ÜBERSETZUNG VOM 29 KAPITEL / TRADUCCIÓN CONVERGENTE DEL CAPÍTULO 29 /TRADUZIONE CONVERGENTE DEL CAPITOLO 29

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

a 01-02 Esecul dorintei de a cuceri lumea / Failing Desire to Conquer the World/ Scheiterndes Begehren, die Welt zu bezwingen 29.01. 將欲取天下而為之? jiāng yù qǔ tiān xià ér wéi zhī ?dorinţa de a controla [ de obtine un efect asupra lumii ( să o modeleze, reformeze, cucerească prin fortă] prin actiune (mijlocita) in această directie,Growing the wish to have effect on the world, and do you work towards that? Wächst der Wunsch nach Wirkung auf die Welt, und arbeitest du daraufhin?vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

29.02. 吾見其不得已。wǔ jiàn qí bù dé yǐ.Eu vad (inteleg, stiu bine ) că asta nu va reuşi in final (niciodată).I see this won't work, after all. Ich sehe das nicht gelingen – letztlich.

vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note b 03-06 Lumea un vas spiritual: Cei ce folosesc mijloace de a-l controla il distrug / The World is a Spiritual Vessel: Interference means the destruction of it / Le Monde est un récipient spirituel: Interférences signifie la destruction de celui-ci/ Il mondo è un vaso spirituale: interferenza significa distruggerlo/ Die Welt ist ein Geistliches Gefäß: Interference bedeutet die Zerstörung von ihm 29.03. 天下神器, tiān xià shén qì,Lumea ( este sau seamănă cu) un "vas spiritual" [ care poate fi spart în orice moment; care este imprevizibil],The world – a spiritual vessel, Die Welt – ein Geistgefäß,vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

29.04. 不可為也! bù kě wéi yě!Pe care nu poti (nu ai voie) să-l modelezi [să-l atingi; să-l modifici], desigur;impossible to interfere, indeed! unmöglich, in sie einzugreifen gar!vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

29.05. 為者敗之, wéi zhě bài zhī,Cel care (者 zhě) actionează (為 wéi) [modifică, încearcă să-l controleze, modeleze, şlefuiască] distruge pe acesta (敗之 bài zhī) [ vasul; entitatea spirituala]. (va suferi un eşec)The one who (者 zhě) is acting/ interfering (為 wéi), is destroying it (敗之 bài zhī), In etwas eingreifen zerstört es,vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

29.06. 執者失之。zhí zhě shī zhī.Cel ce vrea să-şi însuşească ceva [să apuce, să tină; limitându-i mişcarea naturală] îl va pierde.grasping something is losing it. etwas ergreifen verliert es.vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

c 07-10 A conduce si a urma; A urca si a cobori / Lead and Follow; Climb and Fall Führen und folgen; steigen und stürzen 29.07. 故物或行或隨, gù wù huò xíng huò suí,Pentru că unele fiinte/ procese merg mai repede [fată de mersul lumii] iar altele rămân în urmă [le urmează];Therefore the beings: some go ahead, some go after, Darum die Wesen: manche gehen vor, andere folgen,vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

29.08. 或歔或吹, huò xū huò chuī*,Unele înfloresc [suflă uşor] iar altele suflă puternic;some sigh, some brag, manche seufzen, andere prahlen,vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

29.09. 或強或贏, huò qiáng huò léi,Unele (sunt) viguroase (puternice) iar altele epuizate ( slabe, debile).some vigorous, some worn out, manche energisch, andere erschöpft,vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

29.10. 或挫或隳。huò cuò huò huī。Unele (fiinte) urcă [creează; înaintează] iar altele coboara [cad , se prabusesc, se distrug; se opresc din drum].some climb, some crash. manche steigen, andere stürzen.vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

d 11-13 Omul sfant /inţelept evita extremele/ Wise Men Avoid Extremes! Weise meiden Extreme! 29.11.是以聖人去甚, shì yǐ shèng rén qù shèn,De aceea omul sfânt /inţelept evita extremele [atunci când guvernează imperiul lasă libertate fiecărei făpturi, după naturile lor diverse ]Therefore: saint/wise men avoid extremes, Daher: weise Menschen meiden Extreme, vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

29.12. 去奢, qù shē,evita extravagantele [ evită orice necumpatare , care ar fi nocivă făpturilor (ambitia; orgoliul; impunerea puterii; luxul; risipa ) ]avoid extravagances, meiden Extravaganzen, 29.13. 去泰。qù tài.evita excesele [ De aceea sfântul [înţeleptul] consideră drept nocivă orice abatere de la Cale (Tao) , fiindca orice abatere de la regula nonactiunii (Wu-Wei) este o necuviintă; o lipsă de respect pentru sine şi semeni, ceea ce determină deteriorarea "vasului spiritual"].avoid excesses. meiden Exzesse.vedeţi semnificaţia fiecărui caracter in dicţionarul situat după note

Note/Notes /Noten 29 29. 2. J. J.-L. Duyvendak: Note la prima propozitie: Pou-tö-yi (不得已。bù dé yǐ), est une expression idiomatique qui veut dire : « se trouver dans une position où on n’y peut plus rien, être amené à faire des choses qu’on n’aimerait pas à faire, agir contre son gré ». Pour éviter une longue circonlocution, j’ai traduit comme je l’ai fait.« Action », « façonner », « faire », sont tous exprimés par le même mot wei (為 wéi) : « agir activement », « accomplir artificiellement », le contraire de wou wei (無為 [无为]wu wei) « non-action », « non-agir ». Le « vase spirituel » est sans doute une allusion aux neuf vases rituels en bronze qui étaient le symbole du pouvoir royal s’exerçant sur les neuf parties du royaume.

29.2. Richard Wilhelm / Étienne Perrot : "Lumea" (天下 tiān xià) literal « ceea ce este sub Ce; sub cerescul », este discul terestru (orbis terrarum) de la romani sau « imperiul »./ Le « monde »(天下 tiān xià) littéralement « ce qui est sous le Ciel », comme l'orbis terrarum romain ou encore comme « Empire ». "Vas, lucru sau entitate spirituala" (神器, shén qì), este o expresie veche, literal "instrument spiritual, sacru sau celest." Expresia provine fără indoială la origine de la cele nouă vase sacrificiale legendare, confectionate de marele Yu, care au fost transmise din generatie în generatie, ca un simbol al suveranitătii asupra celor nouă provincii de atunci. Utilizata aici prin extensie in ceea ce priveste lumea (imperiul), aceasta expresie indica faptul că si lumea este un organism spiritual, care nu ar trebui să fie abordat ( modelat) prin mijloace externe« Chose spirituelle » (神器, shén qì), une expression ancienne, littéralement « instrument spirituel ou céleste ». L'expression provient sans doute à l'origine des neuf vases sacrificiels légendaires qui, confectionnés par le grand Yu, furent

transmis de génération à génération en tant que symbole de la souveraineté sur les neuf provinces d'alors. Employé ici par extension de sens au sujet de l'Empire avec la signification qu'il s'agit d'un organisme spirituel, qu'il ne faut pas aborder par des artifices extérieurs.

29. 7-10 Din nou, proverbe in versuri (Cine-l foloseste, il distruge, Cine-l apuca, il pierde; vedeti comentariu) al caror continut se afla într-o concordantă remarcabilă cu (des)cântecul copt No. 11 al lui Goethe[ si cu traditia din cartea mutatiilor Yi Jing; vedeti conexiuni ] , desi utilizarea sa morală aici si acolo sunt diametral opuse / De nouveau, des proverbes en vers (Qui s'en sert, le détruit, Qui s'en empare, le perd) dont le contenu concorde remarquablement avec le Chant copte n° 11 de Goethe, bien que l'application morale soit ici et là diamétralement opposée.

神器 un vas 器 qì qi4 ki: vas, bol; navă; unealtă; dispozitiv; armă; aptitudine; calitate; talent; (vedeţi: 11.18) al 神 shén shen2 schen chenn; shin: spirit, suflet; esenţă divină; zeu; Dumnezeu; fiinţă supranaturală; fiinţă spirituală; idol; minte, inteligenţă; vitalitate, forţă; cerul din om, transcendenţa; partea veşnică ("scânteia divină") din fiecare fiinţă umană; (vedeţi: 6.2) an "energized thing"... spiritual vessel ("holy vessel", "sacred vessel") / ein Gefäß voller Weisheit (Geist); ein „Energie-gefülltes Etwas"; Geistgefäß ("heiliges Gefäß").

29.05-6 J. J.-L. Duyvendak: La phrase : « Quiconque le façonne, l’abîme. Quiconque le retient, le perd » a son double dans le chapitre LXIV(64), où je la supprime, ainsi que sa suite : « C’est pourquoi le Saint ne fait rien... » jusqu’à :... » ne perd rien », que j’ai transférée ici. Les leçons de l’avant-dernier paragraphe ne sont pas très sûres ; je suis Ho-chang kong en lisant tsai (載 zāi) « commencer » au lieu de ts’o (114) « retrancher ». Les mots traduits par « souffler doucement » et « haleter violemment » sont quelquefois expliqués comme « réchauffer » et « refroidir », mais je préfère ma traduction. La pensée est claire : en forçant les choses, on va au rebours de leur développement naturel, et on les perd.5. + 6. = 64 13. + 14.!

7. 或或 some – others, sometimes – sometimes; either – or / einige – andere, die einen – die anderen; manchmal – manchmal; entweder – oder.8. 歔 – 吹 warm-hearted – cold-hearted; lit.: breathe gently – breathe hard; blow hot, blow cold / warmherzig – kaltherzig; lit.: atmen leicht – atmen schwer (aus); blasen warm – kalt.9. 坐 instead of / statt 贏 yíng in Mǎwángduī B!29.11. – 13. 甚 – 奢 – 泰: prea mult, prea multe prea mare/too much, too many too big / zu sehr, zu viel, zu groß; Prin urmare, oameni înţelepţi nu vor suferi foarte mult, şi evită prea mult şi prea mare/Therefore wise men will not greatly suffer, and avoid too much and too big *In locul propozitiei (7) redată în toate editiile anterioare [1] [4] [7] prin 6 caractere, în textul Mawangdui, recent apărut [45] apar trei propozitii [7.1-7.3], ce cuprind 18 caractere (diferite de cele 6 caractere, utilizate prin prezenta traducere).

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;

29.1. Cei ce caută să modeleze [să reformeze; să cucerească prin fortă] lumea, 2. Ştiu bine că nu vor reuşi [niciodată]. 3. Lumea seamănă cu un "vas spiritual" [care poate fi spart în orice moment; care este imprevizibil], 4. Pe care nu ai voie să-l modelezi [atingi; modifici]; 5. Cel care încearcă să-l modifice [să-l şlefuiască] distruge vasul [va suferi un eşec].

6. Cel ce vrea să-şi însuşească [să-l tină; limitându-i mişcarea naturală] îl va pierde.29. 7. Pentru că unele fiinte merg mai repede [fată de mersul lumii] iar altele rămân în urmă [le urmează];* 8. Unele înfloresc [suflă uşor] iar altele suflă puternic; 9. Uneori sunt viguroase (puternice) iar alteori slăbesc (sunt debile). 10. Pentru că unele fiinte sunt ferme [creează; înaintează] iar altele cad [se distrug; se opresc din drum].29.11. De aceea sfântul [înţeleptul] atunci când guvernează imperiul lasă libertate fiecărei făpturi, după naturile lor diverse; 12. Şi evită orice exces care le-ar fi nociv făpturilor [ambitia; orgoliul; impunerea puterii; luxul; risipa]. 13. De aceea sfântul [înţeleptul] consideră drept nocivă orice abatere de la Cale (Tao) [orice abatere de la regula nonactiunii (Wu-Wei) este o necuviintă; o lipsă de respect pentru sine şi semeni, ceea ce determină deteriorarea "vasului spiritual"].

ALTE VARIANTE DE TRADUCERE ALE CAPITOLULUI 29

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

Vedeti in Bibliografie prescurtarile utilizate pt autori/See in Bibliography the abreviation fot the authors/Acest capitol 29 de 13 propozitii a fost impartit in patru frazeFraza 1 ( propozitiile 1-2 ) Sentence 1 ( 1-2)Fraza 2 ( propozitiile 3-6 ) Sentence 2 ( 2-6)Fraza 3 ( propozitiile 7-10 ) Sentence 3 (7-10)Fraza 4 ( propozitiile 11-13) Sentence 4 (11-13)5. Comentariu

Capitolul 29 Fraza 1 ( alcatuita din propozitiile 1-2) /Chapter 29 Sentence 1-2

29.01. 將欲取天下而為之? jiāng yù qǔ tiān xià ér wéi zhī ?Amplificarea dorintei de obtine un efect asupra lumii (天下 tiān xià) [ să o modeleze, reformeze, cucerească ] , dar prin aceasta directie a actiunii (mijlocite) (為 wéi),Growing the wish to have effect on the world, and do you work towards that? Wächst der Wunsch nach Wirkung auf die Welt, und arbeitest du daraufhin?

29.02. 吾見其不得已。wǔ jiàn qí bù dé yǐ.Eu vad (inteleg, stiu bine ) că asta nu se va (putea) obtine 不得 (bù dé) in final (niciodată) (已 yǐ).I see this won't work, after all. Ich sehe das nicht gelingen – letztlich.

Ram Când un om vrea să reformeze impărătia si să o desăvârsească, vad bine că nu va izbandi niciodată.

Hin-Shun Daca cineva incearca sa cucereasca o tara prin forta, stiu ca nu-si atinge scopul. Ян Хин-Шун: если кто-нибудь силой пытается овладеть страной, то, вижу я, он не достигает своей цели.Beck Those who take over the world and act upon it, I notice, do not succeed.Blackney As for those who would take the whole world To tinker as they see fit, I observe that they never succeed:Bynner Those who would take over the earth And shape it to their will Never, I notice, succeed.Byrn Do you want to rule the world and control it? I don't think it can ever be done.Translator: T. Byrn (1997) http://www.stillness.com/tao/ttc_byrne.txtThose that would gain what's under heaven by tampering with it - I've seen that they don't succeed.Chan Wing-Tsit Chan: When one desires to take over the empire and act on it (interfere with it), I see that he will not succeed.Chang Chang Chung-Yuan : If one undertakes the task of governing thekingdom and engages in governing it, I see that he cannot lead it anywhere.Chen Chao-Hsiu Chen: To rule the country with force is a matter thatcannot be avoided - as I see.Chen E M Ellen M. Chen: One who desires to take the world and act (wei)upon it, I see that it cannot be done.ChengLin Cheng Lin: When one desires to win over an empire by action,I find that he will never have a moment of rest.Chou Chou-Wing Chohan: When a person undertakes to hold and mold theworld, I see that he will fail in this task.Cleary Should you want to take the world, and contrive to do so, I see you won't manage to finish.Correa Nina Correa: If you want to make changes by capturing the world and controling its actions,I can see that you won't ever be done with it.Crowley He that, desiring a kingdom, exerts himself to obtain it, will fail.Duyvendak J. J.-L. Duyvendak: Those who would seize All-under-heaven by means of action, - I have seen to what plight they come! / Ceux qui veulent saisir l’empire par l’action, j’ai vu qu’ils sont tombés dans l’embarras.Evola Julius Evola : Voler distinguere la società secondo una norma tratta dall'esperienza è impossibile; Gia-Fu&Eng Gia-Fu Feng: Do you think you can take over the universe andimprove it? I do not believe it can be done.Gorn-Old Walter Gorn Old : When a man who wishes to reform the world takesit in hand, i perceive that there will be no end to it!Hansen Those who desire to take the social world and deem-act it, I see that they just don't get it.Henricks Robert G. Henricks: For those who would like to take control of the world and act on it -I see that with this they simply will not succeed.Hinton David Hinton: Longing to take hold of all beneath heaven and improve it...I've seen such dreams invariably fail.Ho Lok Sang Ho: Someone who sets out to win the world andcontrives to make his way will never make it.Huang C. Chichung Huang: He who wishes to win all under heaven,and act upon them - in my view, he cannot prevail.Huang T. Tao Huang: I see that those who want to take over the worldand manipulate it do not succeed.Hwang Shi Fu Hwang: Warning against interference Lao Tze says,If there is a king who wishes to take over theworld and establishes a man-made order, I can predict that he will not make it at all.Jiyu Ren Ren Jiyu: He who desires to govern under heaven andbuild up achievements will not succeed, which I assert.Kim Ha Poong Kim: Do you wish to conquer all under heaven andrule it? i see you will never succeed.Kimura Yasuhiko Genku Kimura: Those who want to take control of the world byforce can never succeed,

LaFargue Michael Lafargue: When someone wants to take over the world and do some work on it, i can see he won't be able.Lau D. C. D. C. Lau: Whoever takes the empire and wishes to do anything to it I see will have no respite.Lauer Conradin Von Lauer : Celui qui veut posséder le monde et lui imprimer sa marquene peut y réussir. Je le sais.Legge James Legge: If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed.Li David David H. Li: One who plans to govern the people in the worldwith coercion is, in my view, unlikely to succeed.Lin P.J. Paul J. Lin: He who wants to take the world and act on it will not be able to achieve, i know.LiouKiaHwai Liou Kia-hwai: Qui cherche à façonner le monde, Je vois, n’y réussira pas.Lindauer It is attained, the desire to grab the world yet be acting on it I see it has not been satisfied yet Lynn Richard John Lynn: As for those who would like to take all under heaven and act on it, the way i see it, such action would never end, Mair Victor H. Mair: Of those who wish to take hold of all-underheaven and act upon it,i have seen that they do not succeed.Ma Kou Ma Kou: Quiconque veut saisir l’empireEt le diriger à sa guise Ne peut y parvenir Je le sais.Mabry Do you want to own the World and improve it? I don't think you can.McCarroll Tolbert Mccarroll: Whoever wishes to take over the world will notsucceed. McDonald John H. McDonald: Those that would gain what's under heaven by tampering with it - I've seen that they don't succeed. / Vuoi dominare il mondo e controllarlo?Non penso che potrebbe essere mai fatto.Merel Those who wish to change the world According with their desire Cannot succeed.Mitchell Do you want to improve the world? I don't think it can be done.Muller If you want to grab the world and run it I can see that you will not succeed.Ni Hua Hua-Ching Ni: Those who want to conquer the world and make it conform to their own desires will never have success,Org Lee Sun Chen Org: If there is someone who aspires to conquer the world in order to manipulate it, i have seen enough to declare that he will never succeed;Parinetto Luciano Parinetto: Quei che volendo tenere il mondo lo governa, a mio parere non vi riusciràgiammai.Qixuan Liu Qixuan: A willful doer cannot, as i see it, win the world,the world cannot be willfully manipulated or controlled.Red Pine Trying to govern the world with force I see this not succeedingRosenthal S. Rosenthal: The sage does not try to change the world by force, for he knows that force results in force.( titlu: 29. TAKING NO ACTION)Stanislas Stanislas Julien (1842): Si l'homme agit pour gouverner parfaitement l'empire, je vois qu'il n'y réussira pas.Ta-Kao Ch’u Ta-Kao: When a man is to take the world over and shape it, I see that he must be obliged to do it.Tan Han Hiong Tan: if you want to rule the world according to yourown whims, it is unlikely to be successful.Tran Cong Tien Cong Tran: If anyone wants to take the world and directs it at his will, i do not see how he can succeed.Waley Arthur Waley: Those that would gain what is under heaven by tampering with it - I have seen that they do not succeed.Walker If you try to grab hold of the world and do what you want with it, you won't succeed.Wei Henry Wei: One might wish to get hold of the world, and wilfully interfere with it. In my view, this is bound to fail.Wieger He who holds the empire would, in my view, be wishing for failure should he want to manipulate it (to act positively, to govern actively). Léon Wieger: Pour celui qui tient l’empire, vouloir le manipuler (agir positivement, gouverner activement), à mon avis, c’est vouloir l’insuccès. Wilhelm Richard Wilhelm: Die Welt erobern und behandeln wollen, ich habe erlebt, daß das mißlingt. Richard Wilhelm / Étienne Perrot : Vouloir conquérir le monde et le manipuler, c'est courir à l'échec, je l'ai vécu d'expérience.

Wing R.L R. L. Wing: Those who would take hold of the world and act on it, never, I notice, succeed.World Do you think you can control the world? I do not believe it can be doneWu John C. H. Wu: Does anyone want to take the world and do what he wants with it?I do not see how he can succeed. Wu Yi Yi Wu : If one wants to possess the world and act upon it, I know that he cannot get it.Yang Xiaolin Yang: Whoever wants to fiddle with the world for hisown purposes, I expect that he will fail.Yutang Lin Yutang : Warning against interference there are those who will conquer the world and make of it (what they conceive or desire). I see that they will not succeed.Zhang Thomas Z. Zhang: To conquer and rule the world, i think, is notachievable.Zhengkun Gu Zhengkun: He who wants to gain the kingship by force can never be successful, I think.Zi-chang Tang Zi-Chang: Will anybody want to lead the world according to his selfish design? I see that he will never attain his end.

Chapter 29 Sentence 2 ( 3-6)

29.03. 天下神器, tiān xià shén qì,Lumea ( este sau seamănă cu) un "vas spiritual" [ care poate fi spart în orice moment; care este imprevizibil],The world – a spiritual vessel, Die Welt – ein Geistgefäß, 29.04. 不可為也! bù kě wéi yě!Pe care nu poti (nu ai voie) să-l modelezi [să-l atingi; să-l modifici], desigur;impossible to interfere, indeed! unmöglich, in sie einzugreifen gar! 29.05. 為者敗之, wéi zhě bài zhī,Cel care încearcă să-l modifice [ să-l controleze, şlefuiască] distruge vasul [va suferi un eşec].Interfering with something is destroying it, In etwas eingreifen zerstört es,

29.06. 執者失之。zhí zhě shī zhī.Cel ce vrea să-şi însuşească ceva [să apuce, să tină; limitându-i mişcarea naturală] îl va pierde.grasping something is losing it. etwas ergreifen verliert es.

Ram Impărătia este asemenea unui potir divin, pe care omul nu are puterea să-l modeleze. De incearcă să-l slefuiască, il strică; de vrea să si-l insusească, il pierde. Hin-Shun Tara seamana cu un vas misterios, pe care nu ai voie sa-l atingi. Daca cineva il atinge, va suferi un esec. Daca cineva va pune mina pe el, il va pierde.Ян Хин-Шун: страна подобна таинственному сосуду, к которому нельзя прикоснуться.если кто-нибудь тронет [его], то потерпит неудачу.если кто-нибудь схватит [его], то его потеряет.Beck The world is a sacred vessel, not to be tampered with. Those who tamper with it, spoil it. Those who seize it, lose it.Blackney For the world is a sacred vessel Not made to be altered by man. The tinker will spoil it; Usurpers will lose it.Bynner The earth is like a vessel so sacred That at the mere approach of the profane It is marred And when they reach out their fingers it is gone.Byrn The world is sacred vessel and it can not be controlled. You will only it make it worse if you try. It may slip through your fingers and disappear..

Translator: T. Byrn (1997): For that which is under heaven is like a holy vessel, dangerous to tamper with. Those that tamper with it, harm it. Human go-between is likely to fail. Those that grab at it lose it. Who makes can spoil well; who holds can lose.Chan Wing-Tsit Chan: The empire is a spiritual thing, and should not be acted on. He who acts on it harms it. He who holds on to it loses it.Chang Chang Chung-Yuan : A kingdom is a spiritual vessel and should not bemanipulated. Manipulating it leads to failure. To grasp it is to miss it.Chen Chao-Hsiu Chen: Yet to hold the land under heaven with forcecannot be done. Whoever does it will fail. Whoever tries to control it will lose it.Chen E M Ellen M. Chen: The world (t'ien hsia) is a spirit vessel (shen ch'i), which cannot be acted (wei) upon. One who acts (wei) on it fails, one who holds on to it loses (shih).ChengLin Cheng Lin: The possession of an empire is something ordained by the gods. It cannot be gained by action, or held. Those who try to gain by action are sure to fail; Mthose who try to hold are sure to lose.Chou Chou-Wing Chohan: Since the world is an instrument of god: it cannot be molded,it cannot be held. He who tries to mold it damages it, He who insists on holding it loses it.Therefore the sage does not mold it, and therefore he does not damage it,He does not try to hold it, and therefore he does not lose it.Cleary The most sublime instrument in the world cannot be contrived. Those who contrive spoil it; those who cling lose it.Correa Nina Correa: You see, the world is merely a tool for the manifestation of the heavens.It would oppose your actions. One who acts this way would destroy it.One who tries to hold on to it would lose it.Crowley A Kingdom is of the nature of spirit, and yields not to activity. He who grasps it, destroys it; he who gains it, loses it.Duyvendak J. J.-L. Duyvendak: The spiritual vessel of All-under-heaven cannot me made. He who makes it, spoils it; he who holds it, loses it. Therefore the Saint does nothing and so spoils nothing; he holds nothing and so loses nothing. / On ne peut façonner le vase spirituel de l’empire. Quiconque le façonne, l’abîme. Quiconque le retient, le perd. C’est pourquoi le Saint ne fait rien, et ainsi il n’abîme rien ; il ne retient rien, et ainsi il ne perd rien.Evola Julius Evola : in quanto sistema complesso di fattori contingenti, la società non può d'altra parte conformarsi ad un ordinamento razionale determinato da un individuo. Ordinarla è disordinarla, fissarla è distruggerla, Gia-Fu&Eng Gia-Fu Feng: The universe is sacred. You cannot improve it.If you try to change it, you will ruin it. if you try to hold it, you will lose it.Gorn-Old Walter Gorn Old : Spiritual vessels are not fashioned in the world.Whoever makes destroys; whoever grasps loses.Hansen The social world is an energized artifact. It is not the case that it can be deemed. Those who deem-act crush it. Those who grasp lose it.Henricks Robert G. Henricks: The world is a sacred vessel; it is not something that can be acted upon. Those who act on it destroy it; those who hold on to it lose it.Hinton David Hinton: All beneath heaven is a sacred vessel, something beyond all improvement. Try to improve it and you ruin it. Try to hold it and you lose it.Ho Lok Sang Ho: The world is holy, and is beyond contrivance and possession.He who contrives to win will only lose. He who only aspires to possess will be dispossessed. The sage never contrives to do anything and so he fails in nothing. He never possesses anything and so he never loses anything.Huang C. Chichung Huang: All under heaven are sacred vessels that cannot be acted upon.He who acts upon them ruins them; he who holds on to them loses them.Huang T. Tao Huang: The sacred mechanism of the world cannot be manipulated. those who manipulate it will fail, those who hold on to it will lose it.Hwang Shi Fu Hwang: For the world is of divine entity and it can't be subjugated to a man-made order. Whoever wants to try will result in failure. Whoever insists on his point of view will plunge in loss. Jiyu Ren Ren Jiyu: "The under heaven," which is a queer thing, cannot be handled arbitrarily. He who acts arbitrarily will harm it, he who holds on to it will lose it.Kim Ha Poong Kim: All under heaven is a sacred vessel; no one can rule it by action.

whoever rules it by action destroys it; whoever seizes it loses it.Kimura Yasuhiko Genku Kimura: For the world is a sacred vessel of dynamic energy, not meant to be controlled. Those who try to forcibly control it will ruin it. Those who try to forcibly keep it will lose it. Because life is not a static entity but a dynamic process,Kwok Man-Ho Kwok: the earth is a sacred vessel - and it cannot be owned or improved.If you try to possess it, you will destroy it; if you try to hold on to it, you will lose it.LaFargue Michael Lafargue: The world is a spirit-thing, it can't be 'worked' on.one who works ruins, one who grasps loses.Larre Claude Larre L'Impero sotto il Cielo è un vaso sacro che non si può manipolare. Chi lo manipola cade in trappola; chi cerca di impadronirsene, resta a mani vuote./ Le monde (L'empire sous le ciel ) est un vase sacré qui ne peut pas être manipulé. Qui manipule elle tombe dans le piège; qui essaie de le prendre, reste les mains videsLau D. C. D. C. Lau: The empire is a sacred vessel and nothing should be done to it.whoever does anything to it will ruin it; whoever lays hold of it will lose it.Lauer Conradin Von Lauer : Le monde est une entité sacrée. La main de l'homme ne peut le modeler.En voulant le changer on le détruit. Quand on croit le tenir on le perd.Legge James Legge: The kingdom is a spirit-like thing, and cannot be got by active doing.He who would so win it destroys it; he who would hold it in his grasp loses it.Li David David H. Li: The people in the world are revered specimens, they cannot be coerced; they cannot be dominated. One who seeks to coerce is defeated; one who seeks to dominate loses. The sage practices laissez-faire. Thus, the sage will not be defeated, the sage will not lose.Lin P.J. Paul J. Lin: The world is a sacred vessel which cannot be acted on.to act on it is to destroy it. To seize it is to lose it.LiouKiaHwai Liou Kia-hwai: Le monde, vase sacré [« Vase sacré » évoque quelque chose de très fragile, d’imprévisible et de terrible.] Ne peut être façonné. Qui le façonne le détruira.Qui le retient le perdra.Lindauer The world, a spirited tool, cannot act either.Those who act are spoiling Those who take hold of are losing.Lynn Richard John Lynn: Because all under heaven is the numinous vessel,which cannot be acted on. One who acts on it will destroy it; one who tries to grasp it will lose it.Mair Victor H. Mair:Now, all-under-heaven is a sacred vessel,not something that can be acted upon; who acts upon it will be defeated,who grasps it will lose it.Ma Kou Ma Kou: L’empire est un récipient sacréQu’on ne peut manier à son gré.Car qui le fait le ruine Qui croit le tenir le laisse échapper.Mabry You see, the World is sacred. It can't be improved upon. If you try you will ruin it. If you try to own it, You will lose it.McCarroll Tolbert Mccarroll: The world is a sacred vessel and nothing should be done to it. Whoever tries to tamper with it will mar it. Whoever tries to grab it will lose it.McDonald John H. McDonald: For that which is under heaven is like a holy vessel, dangerous to tamper with. Those that tamper with it, harm it. Human go-between is likely to fail. Those that grab at it lose it. Who makes can spoil well; who holds can lose. Il mondo è un vascello sacro e non può essere controllato. Lo renderai solo peggiore se proverai. Potrebbe scivolarti dalle dita e sparire.Merel The world is shaped by the Way; It cannot be shaped by the self. Trying to change it, you damage it; Trying to possess it, you lose it.Mitchell The world is sacred. It can't be improved. If you tamper with it, you'll ruin it. If you treat it like an object, you'll lose it.Muller The world is a spiritual vessel, which can't be controlled. Manipulators mess things up. Grabbers lose it.Ni Hua Hua-Ching Ni: for the sovereignty of the world is a subtle thing.He who tries to shape it spoils it. He who tries to hold it loses it.Org Lee Sun Chen Org: Because the world is a device for the manifestation of the heavenly greatness; there is no room for any tampering; it is not a device for personal possession; those who attempt to tamper with it will fail; those who try to possess it will lose.

Parinetto Luciano Parinetto: Il mondo è un vaso sovrannaturale che non si può governare:chi governa lo corrompe, chi dirige lo svia, Qixuan Liu Qixuan: One who tries to manipulate it will destroy it.One who tries to control it will lose it.The wise does nothing to manipulate or control and will, therefore, neither destroy nor lose.Red Pine the world is a spiritual thing it can't be forced to force it is to harm it to control it is to lose itRosenthal S. Rosenthal: The external world is fragile, and he who meddles with its natural way,risks causing damage to himself. He who tries to grasp it, thereby loses it. Stanislas Stanislas Julien (1842): L'empire est (comme) un vase divin (auquel l'homme) ne doit pas travailler. S'il y travaille, il le détruit; s'il veut le saisir, il le perd.Ta-Kao For the world is a divine vessel: It cannot be shaped; Nor can it be insisted upon. He who shapes it damages it; He who insists upon it loses it.Ch’u Ta-Kao: For the world is a divine vessel: it cannot be shaped; nor can it be insisted upon. He who shapes it damages it; He who insists upon it loses it. Therefore the sage does not shape it, so he does not damage it; he does not insist upon it, so he does not lose it.Tan Han Hiong Tan: governing a country is a sacred mission. You must not be meddlesome or intransigent. He who is meddlesome will flounder in his job. He who is rigid and foolhardy will lose the plot.Tran Cong Tien Cong Tran: The world is a sacred vessel, which cannot be directed at one's will. To direct it is to fail. To grasp it is to lose it.Waley Arthur Waley: For that which is under heaven is like a holy vessel, dangerous to tamper with. Those that tamper with it, harm it. Those that grab at it, lose it.Walker Walker The world is a vessel for spirit, and it wasn't made to be manipulated. Tamper with it and you'll spoil it. Hold it, and you'll lose it.Wei Henry Wei: The world is a divine vessel. it cannot be interfered with.He who interferes with it spoils it; he who grasps it loses it.

Wieger The empire is a mechanism of extreme delicacy. It should be let go all alone. It should not be touched. He who touches it, deranges it. He who wishes to appropriate it, loses it. Léon Wieger: L’empire est un mécanisme d’une délicatesse extrême. Il faut le laisser aller tout seul. Il n’y faut pas toucher. Qui le touche, le détraque. Qui veut se l’approprier, le perd.Wilhelm Richard Wilhelm: Die Welt ist ein geistiges Ding, das man nicht behandeln darf. Wer sie behandelt, verdirbt sie, wer sie festhalten will, verliert sie. Richard Wilhelm / Étienne Perrot : Le monde est chose spirituelle, qu'on n'a pas le droit de manipuler. Qui le manipule le fait périr, à qui veut s'en saisir il échappe. Notes : Richard Wilhelm / Étienne Perrot ( vedeti in notele traducerii) The world is a spiritual thing, that we should not handle. Who treats spoil it, Who wants to hold it, loses it. Wing R.L R. L. Wing: The world is a mysterious instrument, not made to be handled.Those who act on it, spoil it. Those who seize it, lose it.World The world is a manifestation of change and cannot be controlled. If you try to control it, you will end up deceiving yourself. If you treat it like an object, it will overwhelm youWu John C. H. Wu: The world is a sacred vessel, which must not be tampered with or grabbed after. To tamper with it is to spoil it, and to grasp it is to lose it.Wu Yi Yi Wu : The world is a sacred vessel; it cannot be acted upon. To act upon it is to destroy it. To grasp it is to lose it.Yang Xiaolin Yang: The world is something sacred that cannot be fiddled with.Whoever fiddles with it will ruin it, whoever obtains it will lose it.Yutang Lin Yutang : (For) the world is god's own vessel it cannot be made (by human interference). He who makes it spoils it. He who holds it loses it.Zhang Thomas Z. Zhang: The world is like a sacred utensil, which cannot be taken and held. Whoever tries to conquer it will fail. Whoever tries to hold it will lose it.Thus, the sage does not try this, so he can avoid failure.The sage does not try to own the world, so he loses nothing.Zhengkun Gu Zhengkun: The kingship is so sacred that cannot be obtained through force.Those who try to obtain it by force will ruin it; those who keep it by force will lose it.Zi-chang Tang Zi-Chang: The sacred instrument of the world cannot be grasped or intervened:one who intervenes will be defeated; one who grasps will lose it.

Chapter 29 Sentence 3 (7-10)

29.07. 故物或行或隨, gù wù huò xíng huò suí,Pentru că unele fiinte/ procese merg mai repede [fată de mersul lumii] iar altele rămân în urmă [le urmează];Therefore the beings: some go ahead, some go after, Darum die Wesen: manche gehen vor, andere folgen, 29.08. 或歔或吹, huò xū huò chuī*,Unele înfloresc [suflă uşor] iar altele suflă puternic;some sigh, some brag, manche seufzen, andere prahlen, 29.09. 或強或贏, huò qiáng huò léi,Unele (sunt) viguroase (puternice) iar altele epuizate ( slabe, debile).some vigorous, some worn out, manche energisch, andere erschöpft, 29.10. 或挫或隳。huò cuò huò huī。Unele (fiinte) urcă [creează; înaintează] iar altele coboara [cad , se prabusesc, se distrug; se opresc din drum].some climb, some crash. manche steigen, andere stürzen.

Ram Printre fiinte, intr-adevăr unele merg in frunte si altele le urmează, unele sunt puternice, altele slabe, unele inaintează, altele se opresc. Hin-Shun De aceea unele fiinte merg, altele le urmeaza; unele infloresc, altele se usuca; unele se intaresc, altele slabesc; unele se creeaza, altele se distrug. Ян Хин-Шун: поэтомуодни существа идут, другие - следуют за ними;одни расцветают, другие высыхают;одни укрепляются, другие слабеют;одни создаются, другие разрушаются.Beck Some lead, and some follow. Some blow hot, and some blow cold. Some are strong, and some are weak. Some are up, and some are down.Blackney For indeed there are things That must move ahead, While others must lag; And some that feel hot, While others feel cold; And some that are strong, While others are weak; And vigorous ones, While others worn out.Bynner For a time in the world some force themselves ahead And some are left behind, For a time in the world some make a great noise And some are held silent, For a time in the world some are puffed fat And some are kept hungry, For a time in the world some push aboard And some are tipped out:Byrn Some are meant to lead, and others are meant to follow; Some must always strain, and others have an easy time; Some are naturally big and strong, and others will always be small; Some will be protected and nurtured, and others will meet with destruction.Translator: T. Byrn (1997): Among creatures of this world some lead and some follow. Some things go forward among creatures: some go in front, some follow behind - Some blow out, some blow in; some blow out while others would blow in. Some are feeling vigorous just when others are worn out. Some are strong, some are weak. Some are loading just when others would be tilting out. Some can break, some can fall.Chan Wing-Tsit Chan: among creatures some lead and some follow.some blow hot and some blow cold. some are strong and some are weak. Some may break and some may fall.Chang Chang Chung-Yuan : Because the natures of things vary, one acts,another copies; one breathes lightly, another breathes heavily;one is vigorous, one is meek; one carries on, another fails.Chen Chao-Hsiu Chen: If there is something that goes in the front, there will be something that follows behind. If there is something that makes warmth, there will be something that cools it down. If there is something that creates strength, there will be something that makes it weak.If there is something that reaches its goal, there will be something that breaks it.Chen E M Ellen M. Chen: Therefore things either move forward or follow behind; they blow hot or blow cold; they are strong (ch'iang) or weak; they get on or they get off.

ChengLin Cheng Lin: As regards the things of this world, they are constantly alternating:They lead, they follow; they inhale, they exhale; they are strong, they are weak; they rise, they fall.Chou Chou-Wing Chohan: With all things, some move forward while others lag behind,some hold their tongues, while others speak a lot, some are strong, while others are weak, some are on the wagon, while others fall off.Cleary So creatures sometimes go and sometimes follow, sometimes puff and sometimes blow, are sometimes strong and sometimes weak, begin sometime and end sometime;Correa Nina Correa: All living things might at times leave footprints for others to follow, or might be followers; Might at times be introspective, or at times blow hot air; Might at times be strong, or at times be weak; Might at times construct, or at times destruct..Crowley The wheel of nature revolves constantly; the last becomes the first, and the first last; hot things grow cold, and cold things hot; weakness overcomes strength; things gained are lost anon.Duyvendak J. J.-L. Duyvendak: For things sometimes go forward, sometimes they lag behind; sometimes they breathe gently, sometimes they pant violently; sometimes they are strong, sometimes they are feeble; sometimes they start afresh, sometimes they decay. / Car les êtres sont tantôt en avant, tantôt en arrière ; tantôt ils soufflent doucement, tantôt ils halètent violemment ; tantôt ils sont forts, tantôt ils sont embarrassés ; tantôt ils commencent, tantôt ils déchoient.Evola Julius Evola : poiché l'azione del singolo varia: ora è un andar innanzi, ora è un cedere; ora è calore, ora è gelo; ora è forza, ora è debolezza; ora è moto, ora è quiete.Gia-Fu&Eng Gia-Fu Feng: So sometimes things are ahead and sometimes theyare behind; sometimes breathing is hard, sometimes it comes easily;sometimes there is strength and sometimes weakness;sometimes one is up and sometimes down.Gorn-Old Walter Gorn Old : For perforce if one advances another is left behind; if one blows hot another will blow cold; if one be strengthened another will be weakened; if one be supported another will be undermined.Hansen Hence, among natural kinds sometimes act, sometimes conform. sometimes snort sometimes blow. sometimes be strong sometimes weak. sometimes control sometimes destroy.Henricks Robert G. Henricks: With things - some go forward, others follow;some are hot, others submissive and weak; some rise up while others fall down.Hinton David Hinton: For things sometimes lead and sometimes follow, sometimes sigh and sometimes storm, sometimes strengthen and sometimes weaken, sometimes kill and sometimes die.Ho Lok Sang Ho: Among the living things, some lead, while others follow.some sigh, while others shout. Some display their strengths, while others showtheir weaknesses. Some lend support, while others destroy.Huang C. Chichung Huang: For people - some walk; some follow; some blow warm; some blow cold; some are strong; some weak; some safe; some in danger.Huang T. Tao Huang: Matter either leads or follows, either heats or chills,either strengthens or weakens, either enhances or destroys.Hwang Shi Fu Hwang: Because, when one wishes to march forward, others just follow reluctantly; when one wishes to breathe making a thing warm, others blow it cold; when one wishes to strengthen it, others wish to weaken it; when one wishes to sustain it, others wish to destroy it.Jiyu Ren Ren Jiyu: Therefore of all creatures (in themselves) some lead and some follow,some breathe and some blow, some are strong and some weak,some are baffled and some destroyed.Kim Ha Poong Kim: therefore, among the creatures, some go, some follow;some breathe lightly, some blow hard; some are strong, some are weak;some break, some fall.Kimura Yasuhiko Genku Kimura: Sometimes one moves ahead and sometimesfollows behind. Sometimes one works hard and sometimes takes rest.Sometimes one grows strong and sometimes grows weak.Sometimes one is supported and sometimes is unsupported.Kwok Man-Ho Kwok: Some are leaders, then, and others follow.Some drift like the wind, and others drive hard.

Some are thick-skinned, and others have no armour.And some are the destroyers, and others they destroy.LaFargue Michael Lafargue: Yes, things: sometimes they will go ahead, sometimes followafter; sometimes they will be snorting wildly, sometimes breathing easily;sometimes they will be strong, sometimes weak; sometimes they will break, sometimes destroy.Claude Larre: La vérité des choses c’est que les êtresS’avancent allègrement puis se mettent à suivreRespirent légèrement puis se mettent à soufflerDeviennent puissants puis se mettent à faiblirOn commence à s’élever puis on se met à descendre Lau D. C. D. C. Lau: Hence some things lead and some follow; some breathe gently and some breathe hard; some are strong and some are weak; some destroy and some are destroyed.Lauer Conradin Von Lauer : C'est ainsi que l'homme s'éloigne du chemin de la vertu.Car parmi les hommes les uns marchent en avant et les autres s'attardent.Les uns ont un souffle léger, les autres une haleine puissante.Certains sont forts, d'autres faibles. Les uns renversent ce que d'autres ont bâti.Legge James Legge: The course and nature of things is such that what was in front is now behind; what warmed anon we freezing find. Strength is of weakness oft the spoil; the store in ruins mocks our toil.Li David David H. Li: Among matters, some lead and others follow; some breathe slowly and others fast; some are robust and others slim; some play safe and others blast.Lin P.J. Paul J. Lin: So the things either lead or follow; either whistle or blow; either are strong or weak; either defeat or fall.LiouKiaHwai Liou Kia-hwai: Tantôt les êtres vont de l’avant, Tantôt ils suivent,Tantôt ils soufflent légèrement, Tantôt ils soufflent fort,Tantôt ils sont vigoureux, Tantôt ils sont débiles,Tantôt ils prennent assise, Tantôt ils tombent.Lindauer So of things Some lead and some follow Some gust and some puff lightly Some are strong and some thin Some support and some destroy.Lynn Richard John Lynn: Thus some people tend to lead and some follow; some breathe in through the nose and some blow out through the mouth;some are strong and some weak; and some are energetic and some lazy.Mair Victor H. Mair: Of creatures, some march forward, others follow behind;some are shiveringly silent, others are all puffed up; some are strong, others are meek; some pile up, others collapse.Ma Kou Ma Kou: Certains conduisent, d’autres suiventCertains respirent légèrement, d’autres puissammentCertains sont forts, d’autres sont faiblesCertains détruisent, d’autres sont détruits.Mabry Therefore, sometimes you must lead and sometime you must follow. Sometimes you need to blow hard, and sometimes you can breathe easily. Sometime you must be strong and sometimes tender. Sometimes you win and sometimes you lose.McCarroll Tolbert Mccarroll: Hence, there is a time to go ahead and a time to stay behind.There is a time to breathe easy and a time to breathe hard.There is a time to be vigorous and a time to be gentle.There is a time to gather and a time to release.McDonald John H. McDonald: Among creatures of this world some lead and some follow. Some things go forward among creatures: some go in front, some follow behind - Some blow out, some blow in; some blow out while others would blow in. Some are feeling vigorous just when others are worn out. Some are strong, some are weak. Some are loading just when others would be tilting out. Some can break, some can fall. / Alcuni sono fatti per condurre, e altri sono fatti per seguire. Alcuni devono sempre sforzarsi, e altri hanno vita facile. Alcuni sono naturalmente grossi e forti, e altri saranno sempre piccoli. Alcuni saranno protetti e nutriti, e altri incontreranno la distruzione.MerelSo some will lead, while others follow. Some will be warm, others cold Some will be strong, others weak. Some will get where they are going While others fall by the side of the road.

Mitchell There is a time for being ahead, a time for being behind; a time for being in motion, a time for being at rest; a time for being vigorous, a time for being exhausted; a time for being safe, a time for being in danger.Muller Therefore: Sometimes you lead Sometimes you follow Sometimes you are stifled Sometimes you breathe easy Sometimes you are strong Sometimes you are weak Sometimes you destroy And sometimes you are destroyed.Ni Hua Hua-Ching Ni: The things of the world are constantlychanging. There is a time for things to move ahead, and a following time for things to retreat;a time to withdraw internally, and a following time to expand externally;a time to grow luxuriantly, and a following time to decay;a time to rise up, and a following time to sink down low.Org Lee Sun Chen Org: [therefore, in handling world affairs a sageadopts the following measure:] he may either lead or follow [depending on thecircumstance]; he may either keep his lips tight or blow out air (speak up) [according to the need]; he may either strengthen (build-up) or weaken (bring down) someone's standings [depending on the situation]; he may either support or abandon some proceedings [whichever he deems proper].Parinetto Luciano Parinetto: Poiché tra le creaturetaluna precede ed altra segue, taluna è calda ed altra èfredda, taluna è forte ed altra è debole, taluna ètranquilla ed altra è pericolosa. Qixuan Liu Qixuan: For there are forever subtle changes in the world. People walk either in front or behind. they are either inhaling or exhaling, either strengthening or weakening, and doing either good or harm.Red Pine sometimes things lead sometimes they follow sometimes blow hot sometimes blow cold sometimes expand sometimes collapseRosenthal S. Rosenthal: It is natural for things to change, sometimes being ahead, sometimes behind. There are times when even breathing may be difficult, whereas its natural state is easy. Sometimes one is strong, and sometimes weak, sometimes healthy, and sometimes sick,sometimes is first, and at other times behind.Rosenthal S. Rosenthal: He avoids extremes and excesses, and does not become complacent.Stanislas Stanislas Julien (1842): C'est pourquoi, parmi les êtres, les uns marchent (en avant) et les autres suivent; les uns réchauffent et les autres refroidissent; les uns sont forts et les autres faibles, les uns se meuvent et les autres s'arrêtent.Ta-Kao Ch’u Ta-Kao: For, among all things, some go ahead, while others lag behind; some keep their mouth shut, while others give forth puffs; some are strong, while others are weak;some are on the cart, while others fall off.Tan Han Hiong Tan: it takes all sorts to make the world. Some are leaders and some are followers. Some are highly excitable and some are calm. Some are strong and some are weak.Some feel secure and some feel threatened. Tran Cong Tien Cong Tran: Some things go ahead, some follow, some breathe slowly, some breathe fast, some are strong, some are weak, some grow in strength, some decay.Waley Arthur Waley: For among the creatures of the world some go in front, some follow; some blow hot when others would be blowing cold.Some are feeling vigorous just when others are worn out.Some are loading just when others would be tilting out.Walker With Tao, sometimes you move ahead and sometimes you stay back; Sometimes you work hard and sometimes you rest; Sometimes you're strong and sometimes you're weak; Sometimes you're up; sometimes you're down.Wei Henry Wei: For among the creatures of the world, some are leaders, some are followers;some tend to condone, some to condemn; some are strong, some are weak; some are forward-looking, some are downcast.Wieger When he governs, the Sage lets all people (and their sum, the empire) go free according to their several natures, the agile and the slow, the ardent and the apathetic, the strong and the weak, the long-lived and the short-lived. Léon Wieger: Quand il gouverne, le Sage laisse aller tous les êtres (et l’empire qui est leur somme), d’après leurs natures diverses ; les agiles et les lents ; les apathiques et les ardents ; les forts et les faibles ; les durables et les éphémères.

Wilhelm Richard Wilhelm: Die Dinge gehen bald voran, bald folgen sie, bald hauchen sie warm, bald blasen sie kalt, bald sind sie stark, bald sind sie dünn, bald schwimmen sie oben, bald stürzen sie / Richard Wilhelm / Étienne Perrot : Tantôt les choses prennent les devants, tantôt elles suivent, tantôt elles exhalent le chaud, tantôt elles soufflent le froid, tantôt elles sont fortes, tantôt elles sont grêles, tantôt elles planent haut, tantôt elles s'écroulent.Wing R.L R. L. Wing: So, in natural law some lead, some follow; some agitate, some remain silent; some are firm, some are weak; some carry on, some lose heart.World The world is a manifestation of change; sometimes ahead, sometimes behind, sometimes dynamic, sometimes static, sometimes vigorous, sometimes feeble, sometimes manifesting, sometimes disintegrating.Wu John C. H. Wu: In fact, for all things there is a time for going ahead, and a time for following behind; a time for slow-breathing and a time for fastbreathing; a time to grow in strength and a time to decay; a time to be up and a time to be down.Wu Yi Yi Wu : Therefore, in all things, some lead, some follow, some blow warm, some blow cool, some are strong, some are weak, some destroy, some are destroyed.Yang Xiaolin Yang: Therefore, among the things in the world, somego first, some follow behind; some are slow, some are fast;some are strong, some are weak; some are helpful, some are destructive.Yutang Lin Yutang : For: some things go forward, some things follow behind;some blow hot, and some blow cold; some are strong, and some are weak;some may break, and some may fall. Zhang Thomas Z. Zhang: Things can be fast or slow, warm or cool, strong or weak, light or heavy.Zhengkun Gu Zhengkun: Because things are different: some go ahead or follow; some breathe gently or hard; some are strong or weak; some are in safety or in danger.Zi-chang Tang Zi-Chang: Among things: some are moving ahead, others are followingbehind; some are breathing in air, others are breathing in water;some are strong, others are weak; some are still carried on and some are dropped.

Chapter 29 Sentence 4 (11-13)29.11.是以聖人去甚, shì yǐ shèng rén qù shèn,De aceea omul sfânt /inţelept evita extremele [atunci când guvernează imperiul lasă libertate fiecărei făpturi, după naturile lor diverse ]Therefore: saint/wise men avoid extremes, Daher: weise Menschen meiden Extreme,

29.12. 去奢, qù shē,evita extravagantele [ evită orice necumpatare , care ar fi nocivă făpturilor (ambitia; orgoliul; impunerea puterii; luxul; risipa ) ]avoid extravagances, meiden Extravaganzen, 29.13. 去泰。qù tài.evita excesele [ De aceea sfântul [înţeleptul] consideră drept nocivă orice abatere de la Cale (Tao) , fiindca orice abatere de la regula nonactiunii (Wu-Wei) este o necuviintă; o lipsă de respect pentru sine şi semeni, ceea ce determină deteriorarea "vasului spiritual"].avoid excesses. meiden Exzesse.

Ram Iată pentru ce, când conduce impărătia, Inteleptul lasă la o parte luxul, orgoliul [vanitatea] si magnificenta[nu se lasa imbătat de puterea efemeră].Hin-Shun De aceea omul intelept renunta la ceea ce este inutil, inlatura luxul si risipa.Ян Хин-Шун: поэтому совершенномудрый отказывается от излишеств, устраняет роскошь и расточительность.Beck Therefore the wise avoid excess, extravagance, and pride.Blackney So the Wise Man discards Extreme inclinations To make sweeping judgements, Or to a life of excess.

Bynner At no time in the world will a man who is sane Over-reach himself, Over-spend himself, Over-rate himself.Byrn The Master accepts things as they are, and out of compassion avoids extravagance, excess and the extremes. Translator: T. Byrn (1997) :So the wise man discards excess, extravagance, and ridiculous pride: He discards even the absolute, the all-inclusive, the extreme.Chan Wing-Tsit Chan: therefore the sage discards the extremes, the extravagant, and the excessive.Chang Chang Chung-Yuan: Thus, the wise is not excessive, overindulgent, or extreme.Chen Chao-Hsiu Chen: Therefore the sage stays away from opposing the rule of nature, from seeking luxuriousness, from doing what is against his own duty.Chen E M Ellen M. Chen: Therefore the sage gets rid of over-doing, gets rid of extravagances, gets rid of excesses.ChengLin Cheng Lin: Wherefore, the sage eschews that which is excessive, extravagant, or superfluous.Chou Chou-Wing Chohan: Therefore the sage avoids excess, extremism, haughtiness, lust, and arrogance.Cleary Therefore sages remove extremes, remove extravagance, remove arrogance.Correa Nina Correa: It is correct for a wise person to forget about extremes, forget about greatness, forget about all these things. Crowley Hence the wise man avoids effort, desire, and sloth.Duyvendak J. J.-L. Duyvendak: Therefore the Saint avoids too much emphasis; he avoids extravagance; he avoids excess. / C’est pourquoi le Saint évite une trop grande emphase ; il évite de se prodiguer ; il évite ce qui est excessif.Evola Julius Evola : Onde il Perfetto evita il piacere della potenza, non si fa attrarre da essa, ne evita lo splendoreGia-Fu&Eng Gia-Fu Feng: Therefore the sage avoids extremes, excesses, andcomplacency.Gorn-Old Walter Gorn Old : Therefore the sage gives up all enthusiasm,levity, and pomp.Hansen Using this: Sages abandon superlatives, abandon extravagance, abandon expansiveness. Henricks Robert G. Henricks: Therefore the sage: rejects the extreme, the excessive, and the extravagant.Hinton David Hinton: And so the sage steers clear of extremes, clear of extravagance, clear of exaltation.Ho Lok Sang Ho: In contrast, the sage will discard the excessive, the extravagant, and the extreme.Huang C. Chichung Huang: Hence, the sage man abandoned excessiveness; abandoned arrogance; abandoned extravagance.Huang T. Tao Huang: So the sage abandons extremes, extravagance, multiplicity.Hwang Shi Fu Hwang: Hence the sage puts away excessive effort, extravagance, and easy indulgence.Jiyu Ren Ren Jiyu: For this reason, the sage should discard the extremes, the extravagant and the excessive.Kim Ha Poong Kim: therefore the sage shuns extremes, shuns extravagance,shuns vanity.Kimura Yasuhiko Genku Kimura: Wherefore, the sage, knowingly moving with the dynamic flow of life, avoids extremes, avoids extravagance, and avoids excess.Kwok Man-Ho Kwok: So now you know why the sage abandons greed,all false charm - and every last iota of pride.LaFargue Michael Lafargue: and so the wise person: avoids excess, avoids extravagance, avoids being grandiose.Claude Larre: Et c’est pourquoi les Saints rejettent L’excès L’extrême L’extravagant. Lau D. C. D. C. Lau: Therefore the sage avoids excess, extravagance, and arrogance.Lauer Conradin Von Lauer : Aussi le Sage évite l'excès, l'incohérence et toute extrême. Il vit dans la vérité.Legge James Legge: Hence the sage puts away excessive effort, extravagance, and easy indulgence.Li David David H. Li: Thus, the sage discards extremes, discards extravagances, discards excesses.

Lin P.J. Paul J. Lin: That is why the sage abandons the excessive, the extravagant, and the extreme.LiouKiaHwai Liou Kia-hwai: C’est pourquoi le saint évite tout excès, Tout luxe et toute licence.Lindauer Appropriately it happens that sages are Apart from extremes Apart from extravagance Apart from excess.Lynn Richard John Lynn: As this is so, the sage rids them of extremism, extravagance, and complaisance.Mair Victor H. Mair: For these reasons, the sage rejects extremes, rejects excess, rejects extravagance.Ma Kou Ma Kou: Ainsi le sage évite l’excès, L’extravagance et l’arrogance.Mabry Knowing this, the Sage avoids extremes, extravagances and exhaustions.McCarroll Tolbert Mccarroll: Therefore, the true person avoids extremes, selfindulgence,and extravagance.McDonald John H. McDonald: So the wise man discards excess, extravagance, and ridiculous pride: He discards even the absolute, the all-inclusive, the extreme./ Il Maestro accetta le cose così come sono, e per compassione evita il lusso, gli eccessi e gli estremi.Merel So the sage will be neither extravagant nor violent.Mitchell The Master sees things as they are, without trying to control them. She lets them go their own way, and resides at the centre of the circle.Muller Hence, the sage shuns excess Shuns grandiosity Shuns arrogance.Ni Hua Hua-Ching Ni: Therefore, one who does not separate his beingfrom the deep nature of the universe avoids all extremes, extravagance and excess.Org Lee Sun Chen Org: In summary: a sage would expel all elements of excessiveness, extravagance and exorbitance.Parinetto Luciano Parinetto: Per questo il santo rifugge dall'eccesso,rifugge dallo sperpero, rifugge dal fasto.Qixuan Liu Qixuan: That is why the wise will never desire too much.Red Pine therefore the sage avoids extremes avoids extravagance avoids excessStanislas Stanislas Julien (1842): De là vient que le saint homme supprime les excès, le luxe et la magnificence.Ta-Kao Ch’u Ta-Kao: Therefore the sage avoids excess, extravagance and indulgence.Tan Han Hiong Tan: nevertheless, the sage forsakes excess, extravagance and arrogance.Tran Cong Tien Cong Tran: Therefore, the sage avoids "very", "too" and "extreme".Waley Arthur Waley: Therefore the sage 'discards the absolute, theall-inclusive, the extreme'.Walker The sage remains sensitive, avoiding extremes, avoiding extravagance, avoiding excess.Wei Henry Wei: The sage, therefore, eschews the excessive, eschews the xtravagant, and eschews the extreme.Wieger Léon Wieger: He limits his action to the suppression of excesses which would harm the whole, such as power, wealth, and ambition. / Il se borne à réprimer les formes d’excès qui seraient nuisibles a l’ensemble des êtres, comme, la puissance, la richesse, l’ambition.[ Tchang-houngyang appelle cette répression des excès, la seule intervention permise au Taoïste, l’agir dans le non-agir]Wilhelm Richard Wilhelm: Darum meidet der Berufene das Zusehr, das Zuviel, das Zugroß./ Richard Wilhelm / Étienne Perrot : Aussi le sage évite-t-il tout excès de quantité, de nombre et de mesure.Therefore the sage avoids too much (excess in quantity), too many ( excess number), too great or large (excess in measure).Wing R.L R. L. Wing: Thus, evolved individuals avoid extremes, avoid extravagance, avoid excess.World Therefore, refuse to distinguish excesses and extremes. See only oneness. Flow with Infinity and exist in peace and harmonyWu John C. H. Wu: Therefore, the sage avoids all extremes, excesses and extravagances.Wu Yi Yi Wu : Therefore, the sage avoids the extreme, the extravagant, and the excessiveYang Xiaolin Yang: So, the great men removed the excess, the extra,and the extreme.Yutang Lin Yutang : Hence the sage eschews excess, eschews extravagance, eschews pride.

Zhang Thomas Z. Zhang: The sage avoids the excessive, extravagant, and grandiose.Zhengkun Gu Zhengkun: Hence the sage does away with extremity, extravagance and excess.Zi-chang Tang Zi-Chang: Therefore, a sage ruler avoided: extreme, extravagance and indulgence.

5. Comentariu / Commentary/ Commentaire /Kommentar/Comentario/Commento

"Orice actiune de a prelua (stapani, controla) si utiliza lumea este sortită esecului, fiindca lumea este un vas sacru, care nu acceptă sa fie apucat (posedat) si utilizat. Cine-l foloseste, il distruge; Cine-l apucă, il pierde. "/ « Quiconque veut s'emparer du monde et s'en servir court à l'échec Le monde est un vase sacré qui ne supporte pas qu'on s'en empare et qu'on s'en serve. Qui s'en sert, le détruit, Qui s'en empare, le perd » Toate actiunile mijlocite distrug, fiindca sunt exercitate de orbi, de oameni prizonieri in minte ( captivi in realitatea secunda, virtuala sau in lumea umbrelor). Daca nu va vine sa credeti acest lucru vedeti (in: What the bleep do we know ?), cum un singur om prin asteptarile sale influenteaza caracterul continuu al unui electron sau foton , cum acesta inceteaza sa mai fie unda si se comporta ca o particula ( adica distruge realitatea pe care o observa din sistemul de referinta al conditionarii sau programarii primite ( credintele, dogmele, sau modele implantate).Actiunile colective ( meditatii, rugaciuni) pot sa fie si mai nocive in perturbarea planetei si cer abandonarea lor ( faceti ce este necesar ca sa va treziti intai pe dvs ). "Chiar si cei care nu stiu sunt co-creatori ai realitatii". (Heraclit).Actiunea directa este accesibila doar celor ce vad, adica celor care s-au trezit ( care au trecut de regimul direct, holografic , divin sau non-dualist de cunoastere si de actiune). Ei nu actioneaza eronat, fiindca vad ceea ce fac...Vedeti capitolul 29 in traducerea lui Kimura (Yasuhiko Genku), care sesizeaza ca procesele nu pot fi poedate fara a fi pierdute in Reactivii nu sunt lideri , ci executanti, ei nu se pot guverna si nici nu pot conduce tara( organismul social).

Julius Evola interpreteaza capitolul 29 din punct de vedere sociologic Traduzione Del Capitolo 29

6. Conexiuni/ Connections /Connexions / Verbindungen / Conexiones / Connessioni

6.1. "Fii schimbarea pe care vrei s-o vezi in lume" / "Be the change you want to see in the world" (Gandhi )

Adica daca vrei ca lumea sa se trezeasca, trezeste-te. Daca vrei ca lumea sa devina sfanta, sfinteste-te. Daca vrei ca planeta sa devina invulnerabila, atunci treci la actiunea directa si la cunoastrea nemijlocita. Asta nu inseamna sa adopti un model moral artificial, ci sa te intorci la simplitate, autenticitate, firesc, adica sa redevi divin, sa te nasti din nou , sa inlaturi tot ce te face artificial, complicat, fals, nefiresc, .. sa te reasezi in scaunul de domnie.. in centrul imuabil al universului .. in realitatea eterna a lui ACUM Hai sa analizam acest citat celebru al lui Gandhi ("Be the change you wish to see in the world." / "Fii schimbarea pe care vrei sa o vezi in lume."), ca sa vedeti ca avem de a face cu unul dintre cei mai apreciati moralisti de pe Terra , iar nu cu un om trezit , cu o fiinta spirituala autentica...

1. Tu nu esti schimbarea, decat la nivelul carcasei perisabile ( muritoare ), fiindca in profunzime esti o fiinta divina, eterna, care nu apune niciodata; o astfel de formulare tradeaza mesajul spiritual al Indiei ( suntem fiinte nemuritoare eliberate

sau captive in ciclul samsara de reincarnari succesive) si din aceasta cauza sunt unii care considera ca nu-i apartine lui Gandhi .Identificarea cu trupul efemer ii determina pe oameni sa creada ca sunt fiinte muritoare, adica sa creada exact contrariul fata de ceea ce a spus Iisus si parintele Arsenie Boca: Iisus: "Nu vă temeţi de cei ce ucid trupul, dar care nu pot ucide sufletul; ci temeţi-vă mai degrabă de Cel ce poate să piardă şi sufletul şi trupul în gheenă. ( Matei 10. 28.; Isa 8.12-13;Luc 12.4;1Pet 3.14; )Arsenie Boca in "Cararea Imparatiei " scrie: "Toţi oamenii, fără deosebire, suntem în aceeaşi vreme şi fii ai oamenilor şi fii ai lui Dumnezeu (Ioan 1, 12-13), adică după trup suntem făpturi pământeşti, iar după duh făpturi cereşti, care însă petrecem vremelnic în corturi pământeşti. De la Dumnezeu ieşim, petrecem pe pământ o vreme şi iarăşi la Dumnezeu ne-ntoarcem şi ajungem iar Acasă! Fericit este cine se întoarce de bună voie."

Tu nu trebuie sa te schimbi in esenta, ci sa-ti descoperi desavarsirea, perfectiunea, trezindu-te, eliberandu-te din minte, din lumea virtuala a umbrelor si a reflexiilor (realitatea secunda sau separata in care ai cazut prizonier). Vedeti articolul :

Trezirea= Eliberarea din minte sau Iesirea din Realitatea separata ( secunda, virtuala)O REALITATE SEPARATA/ A SEPARATE REALITYREALITATEA VIRTUALA , ALEGORIA PESTERII SI ALEGORIA OGLINZIIde Dan Mirahorian

Cuprins Alegoria sau mitul peşterii lui Platon Eckhart Tolle - Tu nu esti mintea ta / You are not your mindDon Miguel Ruiz - Caderea in realitatea secunda in Biblie ( povestea biblica a lui Adam si a Evei)Anthony de Mello -Diagrama asezarii in constienta si a realizarii sinelui din alegoria carului Realitatea secunda in traditia toltecaRealitatea secunda in traditia maya (nahuatl)Realitatea secunda sau virtuala in cultura contemporana Realitatea secunda in taoism si in buddhismul zenTraducerea capitolul 1 din Tao Te Ching (Dao De Jing) al lui Lao Tzu(Lao Zi)Alegoria oglinzii in taoism si buddhismul zenStiinta actuala : "Nu vedem realitatea, ci doar privim la o oglindire sau la o reflectare a ei in oglinda mentala"Realitatea secunda in Aforismele lui Patanjali (Yoga Sutra)Realitatea secunda in traditia shivaita expusa in VB [ Vijnana Bhairava Tantra ( Vigyan Bhairav Tantra)] Liniile directoare ale unui model conceptual deformat al realitatii (perpetuat de orbi pt alti orbi pt pentru a face sa continue ignoranta si inrobirea oamenilor)Bibliografie http://www.facebook.com/download/436303919766079/O-REALITATE-SEPARATA-A-SEPARATE-REALITY.pdfhttp://www.scribd.com/doc/27479280/O-REALITATE-SEPARATA-A-SEPARATE-REALITY

2. In formularea lui Gandhi termenul schimbare desemneaza situatia pe care o dorim, ceea ce asteptam de la ceilalti. In acest moment obsevam mesajul de reciprocitate al lui Confucius si din Biblie : "ce tie nu-ti place altuia nu-i face" ( lucru cu o aplicabilitate limitata la o singura zona etno-culturala; in casatoriile in care partenerii apartin unor culturi diferite aceasta regula mecanica cade ( eu fac ce vreau eu sa vad sau sa mi se faca, dupa modelul meu cultural, ceea ce poate fi in opozitie cu alte modele culturale). Orice asteptare (expectatie, dorinta ) este traire in trecut si in minte. Acest trecut este proiectat ca viitor de fiintele prizoniere in minte , iar acest viitor nu este real, ci doar o reinitializare a trecutului . De aceea Heraclit ne cerea sa asteptam neasteptatul . Prizonierii in minte sunt prizonieri ai trecutului, fiindca viitorul nu este real, ci doar o prelungire a trecutului reinitializat prin dorinte, sperante, asteptari ( observati functia de co-creatori ai realitatii ); din

aceasta cauza Heraclit a spus ca "pana nu vom astepta neasteptatul nu ne vom intalni realitatea".Descoperirea, ca si trezirea, presupun eliberarea din trecut ( iesirea din minte), trairea in acum, fiindca altfel descoperim doar ceea ce proiectam prin asteptarile sau expectatiile noastre( sperante, dorinte, temeri, griji).https://plus.google.com/u/0/116761258245733670309/aboutLa acest lucru s-a referit Heraclit atunci cand a afirmat: "Daca nu astepti neasteptatul, atunci nu vei descoperi niciodata adevarul, fiindca este dificil de descoperit si de realizat"/ "Si tu n’attends pas l’inattendu, tu ne le trouveras pas, car il est pénible et difficile à trouver"./ "Unless you expect the unexpected you will never find the truth, for it is hard to discover and hard to attain". (Heraclit Heraclitus Héraclite DK B 18 BY 7) Iisus a indemnat la veghere fara asteptari ( fara trairea in viitor, fara griji, fara trairea in minte, fiindca orice rupere de prezent inseamna pierderea portii de acces, catre ceea ce este doar "acum si aici"): "Şi voi dar fiţi gata, căci Fiul omului va veni în ceasul în care nu vă gândiţi"( Luca 12. 40) "De aceea, şi voi fiţi gata; căci Fiul omului va veni în ceasul în care nu vă gândiţi". (Mat 24.44) "Vegheaţi dar, căci nu ştiţi ziua, nici ceasul în care va veni Fiul omului" (Mat 25.13)"Luaţi seama, vegheaţi şi rugaţi-vă; căci nu ştiţi când va veni vremea aceea"( Marc 13.33)

3. "Fii schimbarea pe care vrei sa o vezi in lume" s-ar mai putea traduce : "fii tu exemplul, modelul moral pt ceilalti, adica sa fii inghetat, mort... , rupt de realitate, fiindca ceea ce vezi tu nu este realitatea, ci setul de conceptii, credinte, ierarhii valorice, care ti-au fost implantate in cursul dresarii, conditionarii sau pogramarii. Observam si preocuparea de imagine ( aparente, modele, exemplificari) specifica Occidentului, care nu este interesat de fond , ci de forma ( cultura modelelor si a sabloanelor de toate genurile).4. In locul indemnului de a merge catre izvorul tuturor acestor virtuti ( trezirea), ni se cere sa fim buni, iubitori si ingaduitori , ca si cum acestea ar avea izvorul in minte. Adica ni se cere sa obtinem virtuti false, fara autenticitate, fara radacina in noi insine. Lipsa de eficienta a acestei cai, care se ocupa de aparenta, in loc de esenta se vede in escaladarea terorismului in India, in uitarea propriilor traditii.

6.2. Conexiune Yi Jing

Fraza 3-4 ( propozitiile 7-13 ) Sentence 3-4 (7-13) exprima cursul transformarilor din Yi-Jing (Cartea mutatiilor) in viziunea lui Cyrille Javary / La vision de Javary [Le Yi-Jing , Le livre des changements. Cyrille Javary , Pierre Faure - Guide. Paru en 02/2012], correspond au TTK :http://www.centre-imhotep.com/wp-content/uploads/TAO-Yin-Yang.pdf

Adevărul este că toate fiinteleInaintează repede si apoi încep să urmezeRespira usor si apoi încep să gafaieDevin puternice si apoi încep să fie slabe ( neputincioase )Incep prin a creste (a se ridica) si apoi a încep să coboareDin acest motiv pentru sfintii resping excesul, extremismul, extravaganta. ( fraza 3-4 din capitolul 29 in traducera Claude Larre ).La vérité des choses c’est que les êtresS’avancent allègrement puis se mettent à suivreRespirent légèrement puis se mettent à soufflerDeviennent puissants puis se mettent à faiblirOn commence à s’élever puis on se met à descendre Et c’est pourquoi les Saints rejettent L’excès, L’extrême, L’extravagant. (chapitre 29 par Claude Larre ).

Lao Tseu montre bien dans ce chapitre que toute chose vient, change, et repart. Une fois atteint l’extrême nous nous mettons à redescendre par retournement. Il a conscience du cycle de la vie. Nous pouvons penser qu’il considère l’immortalité comme un excès, qui va contre le cours naturel des choses.Lao Tseu ne dit pas que les Saints rejettent le retournement. Il nous montre simplement que les Saints rejettent l’extrême pour atteindre le point de retournement de leur vie le plus tard possible. Les Saints ne hâtaient ainsi pas leur fin. Même si la vie doit être chérie comme le plus important des trésors, il ne faut pas oublier que sa nature est de changer sans cesse, au point même de disparaître à nos sens.

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, etqu’il y a « nécessité de favoriser le Yin » (page 186). « Comme si les anciens rédacteursavaient en fait déjà deviné qu’il était finalement bien plus important de souligner lanécessité de « favoriser le Yin », tout simplement parce que la propension à favoriser leYang n’a guère besoin d’être encouragée, c’est une pente à laquelle chacun, humain oucivilisation, 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 desChangements. A une exception près cependant : à l’hexagramme 61, JUSTECONFIANCE, où l’on peut lire la phrase suivante : une grue se fait entendre dansl’ombre Son joli prince lui fait écho. Cette ombre est la seule occurrence du terme Yindans les Jugements et les Traits des hexagrammes. » Les termes « Yin » et « Yang » sontdonc particulièrement absents du Yi Jing, comme du TTK (où ils n’apparaissent qu’àune seule reprise, au chapitre 42), ainsi que du TT (où ils n’apparaissent que quatre foisdans 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 soupleMort le voici dur et rigide (…)Dureté et rigidité sont compagnes de la mortTendreté et souplesse compagnes de la vieLa force des armes ne donne pas la victoireUn bel arbre attire la cognéePuissance et grandeur se tiennent en basFaible et souple se maintiennent en haut » (76).

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 naturellement.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.

6.3. Wei Wu WeiWu Wei, c’est cette économie de vie, c’est épouser le mouvement général. C’est pourquoi Billeter écrit que « wou wei n’est donc pas l’inaction (…) mais une action qui ne force pas (…) ne point forcer » (page 108, contre François Julien31). Pour parvenir à sentir ce mouvement, et se laisser bercer par lui, il faut « perdre sa forme », il faut « agirsans-forme ». Wu Wei est peut-être moins « sans agir » que « agir sans …», ouautrement dit, Wu Wei c’est « sans-forme agir », ce qui équivaut à « agir sans-forme ».L’expression donne d’elle-même la marche à suivre : « Wu ». Cette démarche c’estl’absence de perception, le calme des sens, la quiétude des pensées, qui peuvent êtreatteints dans une attitude physique indifféremment figée ou mouvante, pourvu que nousparvenions à congédier nos sens ordinaires, modifier notre régime quotidien de« conscience, et que nous fassions telle chose ou telle autre sans y penser.vedeti articolul dedicat Wu Wei:Wei Wu Wei-Stiinta zeilor-Abandonarea luptei si intrarea in starea divina de functionare holografica / Wei Wu Wei-The Science of Gods- Invulnerability and Holographic Operating Mode / Wei Wu Wei-La Science des Dieux http://www.scribd.com/doc/22358059/http://www.scribd.com/doc/27238503/http://www.danmirahorian.ro/Wei-Wu-Wei.pdf

7. Dictionar / Dictionary / Dictionnaire/ Wörterbuch/ Diccionario/ Dizionario

29. Lista caracterelor din capitolul 29 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 1二十九 er4 shi2 jiu³: R: douăzeci şi nouă;章 zhāng zhang1 chang tchang R: capitol; secţiune; paragraf; vedeţi: Dicţionarul capitolului 1

29.01. 將欲取天下而為之? jiāng yù qǔ tiān xià ér wéi zhī?Cei ce doresc să modeleze [să reformeze; să cucerească prin fortă] lumea, Growing the wish to have effect on the world, and do you work towards that? Wächst der Wunsch nach Wirkung auf die Welt, und arbeitest du daraufhin?

29.1: 將 jiang1,4 tsiang: R: a tine; a lua; a apuca; a se angaja, a directiona, a conduce, a acţiona; a controla; oferta; dar; sacrificiu, jertfa, ofranda, a nutri, a hrani, a alimenta; a întretine, a mentine în buna stare ajutor, asistenta; remediu, leac; a fi pe punctul de a (marca de timp viitor), marcare a unui obiect plasat înaintea unui verb ; lider, conducator, şef militar, general; E: do, handle, check, put sb. n the spot, incite sb. to action, challenge, with, by means of, by, -introduces the object- be going to, be about to, will, shall, half - half; G: nehmen, halten, annehmen, anpassen, führtdas vorausgestellte Objekt ein, Zeichen der Zukunft, im Begriff sein, gerade, demnächst, künftig, fortschreiten, sich hinbegeben, künftig; 15.47;

29.2: 欲 yù yu4 yü yu R: dorinţă; aşteptare; expectaţie; a dori; a vrea; a aştepta; vedeţi: 1.28;

1.28: 欲 yù yu4 yü yu R: a dori; dorinţă; a pofti; poftă; a vrea; a aştepta; aşteptare; expectaţie; pasiune; a râvni; a fi însetat de; dor; semn pt. viitor; 聖人欲不欲 shèng rén yù bù yù: " omul sfânt doreşte non-dorinţa (lipsa de dorinţe) "[64.20]; 六欲 liù yù: cele şase dorinţe (sunt declanşate de cele şase plăceri senzoriale provenite de la ochi, urechi, nas, limba, trup şi minte); 七情 qī qíng: cele şapte emoţii/ sentimente/pasiuni umane (喜 xǐ: bucurie; 怒 nù: furie; 忧 yoū: ingrijorare; anxietate;悲 beī : tristetea; supărare; 思 sī sì saī: gândirea obsesivă; 恐 kǒng: frica; iubirea; 驚[惊] liáng jīng: şoc) cauzează 七情内伤 injurii, perturbări şi maladii interne; E: desire, want, long for; intend; longing, wish, about to, on the point of, sign for future, soon; 聖人欲不欲 shèng rén yù bù yù: "the saint human being desires no desire" [64.20]; 七情六欲 qi qing liu yu: the seven passions and six desires; 七情 qi qing the seven human emotions (seven emotional states; seven affects of traditional Chinese medical theory and therapy, namely: 喜 xǐ: joy, 怒 nù: anger, 忧 yoū: anxiety, 思 sī thought, 悲 beī : grief, 恐 kǒng: fear, 驚[惊] liáng jīng: shock; fright; terror); 七情内伤 internal injuries are caused by seven passions or emotions F: désir; envie; désirer; vouloir; 六欲 liù yù: les six désir; 七情六欲 qī qíng liù yù: les sept sentiments et les six plaisirs sensoriels / désir / passion; G: wünschen, begehren,hoffen, sehnen, im Begriff sein, bald, Zeichen der Zukunft, Begierde; apare in capitolele: 1.28; 3, 15, 19, 29, 34, 36, 37, 39, 46, 57, 61, 64 ( sfântul doreşte non dorinţa); 66, 77;

29.3: 取 qǔ qu3 tsü : R: a apuca; a lua; a obţine; a îmbrăţişa; a accepta; nevoie; vedeţi: 12.48;

12.48: 取 qǔ qu3 tsü : R: a apuca, a lua; a prinde; a obţine; a îmbrăţişa; a accepta; 去取 respinge –acceptă; a recepţiona; a primi; a pune mâna pe; a cuceri; a captura; a aduce; a adopta; a alege; a cere, nevoie, cerinţă, necesitate; exact; a lua/urma exemplu de la altul; a imita; E: to take, to get, to seize; to choose, to fetch; receive, obtain; select; aim at, seek, adopt, choose; 去取 to reject – to accept; F: prendre; reprendre; obtenir ; adopter; choisir; G: nehmen, holen, bringen, empfangen, sich verschaffen, wegnehmen, abnehmen, erobern, fordern, wählen, bud: Ergreifen des Sinnlichen, skr upadana, ergreifen, gebraucht für RS8059: tsü eine Frau nehmen; 12.48;

29.4: 天 tiān tian1 tien t’ien: R: cer; vedeţi: 1.15 ;1.15: 天 tiān tian1 tien t’ien R: cer[lumea cerească; rai]; cer[atmosfera]; vremea; lumina; ziua; natura; puterea cerească; Dumnezeu; 天下 tiān xià: ceea ce se află sub cer; subcerescul; lumea pământeană sau lumea fenomenală a celor zece mii de lucruri (萬物 wàn wù); guvernare; dominare; E: heaven, sky, god, celestial, providence, divine, heavenly, imperial, heaven's vault, day, weather, nature, natural, absolutely necessary, essential, origin condition, body condition; 天下 tiān xià; world; land under heaven, rule, domination F: ciel; jour; nature, Dieu; temps; saison; nature; univers; G: Himmel, Vorsehung, Gott, göttlich, himmlisch, kaiserlich, Himmelsgewölbe, Tag, Wetter, Natur, natürlich, unumgänglich, Ursprungszustand, Körperzustand;

29.5: 下 xià xia4 hsia hia R: jos, sub; coborâre; dedesubt; mic; a coborî; a micşora; vedeţi: 2.2;

2.2: 下 xià xia4 hsia hia R: jos, sub; dedesubt; mic; inferior; coborâre; a micşora; degradare; a depune ouă; traducerea acestui termen poate fi spaţială

(sub; coborâre) temporală (după) sau calitativă (degradare); a înscrie; a trece în contul cuiva; 天下 tiān xià: subcerescul; lumea, universul; E: down, below, under, lower, low, inferior, subordinate, second, next, cut down, sit, lay down, lay (eggs), descend, get off, fall, issue, put in, form an idea, finish work, give birth to, F: sous; ci-dessous, en bas, diminuer; descendre; suivant-e; prochain-e; faible, inférieur, subalterne, deuxième, prochaine, réduire, come, déposer, pondre des oeufs, de dépenser, a été adoptée (commandes); G: unten, unter, untere, hinab, niedrig, gering, minderwertig, Untergebener, ich mein, zweite, nächste, senken, hinabsteigen, sich daranmachen, anfangen, beginnen, ablegen, niederlegen, Eier legen, ausgeben, erlassen (Befehle), ein Mal. ein Schlag; 2.2;

29.6: 而 ér ör erh eul R: astfel; apoi; atunci, şi dar, însă; încă, tu;dvs; sufix; vedeţi: 1.45;

1.45: 而 ér er2 erh eul R: A. ("astfel; în acele circumstante", în calitate de: ) sufix în frazele adverbiale; particulă de legătură: şi de asemenea; dar, însă; încă; apoi; atunci, B. tu;dvs; C. particulă finală; E: and ; as well as ; and so ; but (not) ; yet (not) ; (indicates causal relation) ; (indicates change of state) ; (indicates contrast; express coordination, similar to but or yet, connect cause and effect, aim and means or action, indicate a change from one state to another; F: et, aussi, mais, tandis que; alors que; (clé 126); G: und dabei, und demgemäß,gleichwie, aber, sonder, und doch, gleichwohl, indessen, du dein, leeres Wort am Satzendende;

29.7: 為[为] wéi; wèi wei2,4 wei: R: a face, a acţiona, a făptui; a cauza; motiv; vedeţi: 2.7;

2.7: 為[为] wéi wèi wei2,4 wei wei R: a face, a lucra; a opera; a funcţiona; a acţiona ca şi, a făptui; a cauza; a servi drept; a deveni; a fi; a administra; în numele; pentru că; din pricină că; motiv; E: to do, to work (to operate), to act, to function, to become (to) act as, serve as, make, let, make, form, to serve as, shall be construed as, become, be, mean, together with 所 [suo3 so actually;place]to indicate a passive structure;indicating the object of one's act of service; F: faire, agir, en qualité de, comme, devenir; pour; pratiquer, être utilisés comme, sont considérés,pour; à; afin de; en vue de; 为所欲为 wéi suǒ yù wéi agir à sa guise; se conduire en maître absolu; se conduire en despote; G: tun, handeln, üben, machen, lassen, veranlassen, bilden, sein, dienen als-, gelten als-, (4) zur Bestimmung als Objekt; wirken, handeln; bewirken; werden (zu); 2.7;

29.8: 之 zhī zhi1 chih tchi R: el; ea; acesta; a lui; a ei; a lor; semn genitiv, atributiv;vedeţi: 1.17;

1.17: 之 zhī zhi1 chih tchi tche R: el; ea; acesta, acestea; a lui; a ei; a lor; semn pt. genitiv si atributiv; care se duce la; E: he, she, it. this, those, sign for genitive, possessive particle: him, her, it zigzag, untranslatable filler,to go; G: er,sie,es, dieser, jener, Zeichen des Genitivs, hingehen, gehen, Zickzack, unübersetzbares Flickwort; F: lui, de, il, elle; eux, cela, ces, pronom démonstratif: lui, elle, eux, ceux-ci, ceux-là; liaison; appartenance; remplaçant une personne ou une chose comme complément; Signe du génitif, aller; Particule auxiliaire, d'un usage très-étendu en chinois. Placée après un nom, elle indique que celui qui la précède est dans sa dépendance, ou au cas que nous nommons génitif;placée après les caractères qui peuvent avoir une signification verbale, les rend actifs, en fait des participe, ou devient elle-même un pronom relatif. etc. Elle signifie aussi "a l'égard de","en ce qui concerne". De plus,elle est aussi prise comme verb de mouvement: "aller d'un lieu à un autre"; "parvenir à"; "Passer de...à" Et encore: négliger (i yè), changer (pién-yè). Un écrivain chinois,cité dans le dictionnaire de Khang-hi, dit que "toutes les fois que ce caractère est employé dans le langage, il indique: ou un rapport de dépendance des personnes et des choses; ou un rapport de 'détermination', ou enfin un rapport de'mouvement vers' . C'est,dans les trois cas, une particule de "relation'. Le caractère tchi est aussi pris dans une acception presque synonyme (thoung) de 致 tchi, "se rendre dans un lieu eloigné", tandis que le premier signifie "se rendre dans un lieu rapproché de celui où l'on se trouve.» (Khang-hi). [Dictionnaire etymologique chinois-annamite latin-francais par G.Pauthier, Didot,1867];

29.02. 吾見其不得已。wǔ jiàn qí bù dé yǐ.Ştiu bine că nu vor reuşi in final [niciodată]. I see this won't work, after all. Ich sehe das nicht gelingen – letztlich.

29.9: 吾 wu³ eu; noi; a pleca; [gura+5];29.10: 見[见] jiàn; jian4 xiàn kien R: a privi; vedea; a prezenta; a vizita; a observa; vedeţi: 3.20;

3.20: 見[见] jiàn jian4 xiàn xian4 chien kien R: a privi; a vedea; a arăta; a prezenta (privirilor); a vizita; a observa; a inspecta; a percepe; a înţelege; a cerceta; remarcat; vizibil, a apărea; a avea audienţă; a discerne, a diferenţia; a valoriza/preţui; a zări, iată! vizibil; 見 xiàn: a apărea; a avea audientă; 見聞 jiàn wén ceea ce cineva vede si aude; cunoastere; informatie; 見賢 [也] a primi (a afişa; a arăta; vedea) – distincţii (insigne, decoraţii, etichete/ecusoane/epoleţi care indică ranguri; formă de adresare politicoasă); autopreţuire; a se mândri cu valoarea/importanta lor, a se vedea mare; a arăta meritele (cunoaştere, valoare, calităţi; talente; virtuţi; unicitatea/separarea de intreg/indispensabilitatea; a etala cunoaşterea; E: to look at; to present; be exposed to, inspect; perceive; read; to see, view, to meet, to appear (to be sth), to interview; observe, behold; perceive; catch sight of, meet with, show evidence of, appear to be, refer to, vide, meet, call on, oppinion; to discern, to differ (-entiate); to value; 見賢 [也] receive (see) – distinctions (insignia, badges of ranks; polite forms of address); to display their merits (knowledge, worth(-iness), remarkableness; to flaunt their knowledge ; 不見 bù jiàn not see, not meet; 見證 jiàn zhèng: witness, testimony ;見證人 jiàn zhèng rén: witness ; 見 xiàn: appear; 夢見 mèng jian to dream, to see in a dream; 識見 shí jiàn: knowledge and experience; 見識 jiàn shi (n) knowledge and experience, (v) increase one's knowledge ; 見聞 jiàn wén what one sees and hears, knowledge, information; 常見 cháng jiàn: (v) often see sth; commonly see sth; 成見 chéng jiàn: preconceived idea, bias, prejudice; 看不見 kàn bú jiàn : unseen; 看得見 kàn dé jiàn: visible ;先見者 xiān jiàn zhě seer ; 先見之明 xiān jiàn zhī míng: foresight; F: voir; vue; vu; apercevoir; être au contact de; être exposé à ; apparaître; s'avérer; se montrer ; se référer à ; rencontrer; avis; opinion; faire étalage de leurs connaissances; G: anschauen, besichtigen, überblicken, wahrnehmen; unterscheiden; schätzen; sehen, bemerken, Ansicht, ansehen als-, im Hinblick auf-,einsehen, besuchen, Empfang, Begegnung, Zusammenkunft, Zeichen des Passivs, zur Schau stellen ihre Verdienste (ihr Wissen, ihre Wert (Bedeutung); prunken mit ihren empfangen (sehen) – Ehrungen (Rangzeichen; höfliche Anredeformen); Kenntnissen. 3.20;

29.11: 其 qí qi2 ch’i k'i R: a ei,a lui,lor; acela; particulă modală; vedeţi: 1.31;1.31: 其 qí qi2 ch’i k'i R: a ei, a lui,lor;acela particulă modală (ce marchează o opinie ori o optiune subiectivă); particulă finală ce se referă la propozitia care o precedă; E: used within a sentence to refer to somebody or somrthing mentioned earlier: he she it, they, his, her, its, their, that, such; F: son, sa, leur, leur, ils, ils, elles; G: er,sie es, dieser, jener, anderer, sein, ihr, dessen, deren, davon, Einleitungswort, etwa=nämlich, drückt Wunschform aus: möge;1.32: 妙 miào miao4 miao Cantonese reading miu6; Japanese on reading: myou byou; Japanese kun reading: wakai tae; Korean reading: myo; Vietnamese reading: diệu; radical: 女 nǚ femeie; fata; feminin; Semantic Variant(s): 玅 miào: misterios; subtil; rafinat ; exquisite; R: secret; misterios; mister, esenta, subtilitate; minunat; esenţă; cauză; subtil; fin; rarefiat; delicat; adevăr ezoteric; metamorfoză; deştept; ingenios; tânăr; frumos; transparent; minuni; perfectiuni (similar termenului din lb. sanskrită: siddhis); tot ce este bun; tot ce e de dorit; siddhis 梵文悉地, 妙成就; 维妙维肖 wéi miào wéi xiào a imita la perfectiune; (vedeti: capitolele: 15, 27); E: secret; mysterious, subtle; exquisite wonderful; fine, excellent, ingenious, clever; 玄妙 xuán miào: mysterious, profound, abstruse; F: merveille; secret; subtil; subtilités perfection; siddhis 梵文悉地, 妙成就; 维妙维肖; merveilleux, mystérieux, fabuleux; ingénieux; subtil; 惟妙惟肖 wéi miào wéi xiào être d'une ressemblance frappante / être

l'image vivante de... / entrer dans la peau de son; G: wunderbar, geheimnisvoll, wundervoll, fabelhaft; apare in: 1.32; 15; 27;

29.12: 不 bù bu4 pu p’u R: nu; non; fără; nici; negaţie; prefix negativ: a-; ne-; non-;vedeţi: 2.19;

2.19: 不 bù bu4 pu pou R: nu; non; fără; negaţie; prefix negativ: a-; ne-; non-; mai puţin, nu face; comandă negativă, nu încă; termen folosit cu semnificaţia lui 無 wú (vedeţi: 1.13), pentru a indica acţiunea nemijlocită nondualistă sau paradoxală: 無為[无为] wú wéi non-acţiunea ori nefăptuirea (vedeţi: 2.52-53), atunci când e situat inaintea unui verb: de pildă expresia 不言 bù yán lit.: "fără cuvinte", desemnează "acţiunea de comunicare directă, nemijlocită de cuvinte" şi a fost tradusă drept: "instruire nonverbală", "tăcere"; fără să vorbeşti; fără cuvinte; 不言中 (bù yán zhōng): miezul (se află în ceea ce este) nespus explicit; comunicare nonverbală; 不為 nu se străduieşte; nu aspiră să; nu încearcă să; 欲不欲 yù bù yù: "doreşte lipsa de dorinţe/desire no desire"[64.20]; 不爭 bù zhēng : fără luptă (conflict; controversă)[8; 66]; 不以力相抗 bù yi lì xian kang: fără forţă/ nu te opune cu forţa/ do not resist with force; 不動 bù dòng: fără mişcare; fără acţiune; menţine nemişcarea, invarianţa ori imobilitatea centrului (indică: 無為 wú wéi); 不动 bù dòng : nemişcat/ motionless; 不丟不頂 bù diū bù dǐng: nici respingere, nici opoziţie/No losing/rejecting, lose nor resisting/going against; Do not lose contact and do not resist; 不丟頂勁 bù diū dǐng jìn ): puterea de a nu respinge şi de a nu te opune/ the Jin of no losing and no resisting; 不辭 bù cí : nu e părăsit; nu e refuzat; fără control/fără direcţionare; not refused; nicht abgewiesen; 不即不離 bù jí bù lí : nici apucare (atracţie; ataşare; control) nici separare/ neither controlling nor separating; 不調而調 bù tiào er tiào : control fără control; coordonare fără efort /regulation without regulation; 不有 bù yǒu: fără să posede; 不宰 bù zǎi: fără să domine; 不恃 bù shì: fără să aştepte/reclame; 不敢 bù gǎn: fără flatare (laudă; indrăzneală; intâietate; practica modestiei; nonimportanţe, umilinţei); 不仁 bù rén : imparţialitate, neutralitate, stare lipsă/eliberată de identificare, fără părtinire; 不闚 bú kuī: fără să priveşti; 不闚牖, 見天道。 bù kuī yǒu, jiàn tiān dào: "Fără să priveşti pe ferestrele [casei; corpului: apelând la simţuri], se poate vedea Calea Cerului" (47); 不見而名(明), bù jiàn ér míng: "Nu priveşte dar vede[47. 5]; 不先不後 bu xian bu hou: nici inainte si nici după; nici in trecut nici in viitor; not prior and not after; 不行而知, bù xíng ér zhī, fără să meargă/nu călătoreşte, dar cunoaşte[47]; 知不知上, zhī bù zhī shàng: A stii ca nu stii/a cunoaste ignoranta este cel mai inalt lucru/To know, not to know – the highest[71.01] 不見 bú jiàn fără să vezi; 視之不見: shì zhī bù jiàn Privim fără să o vedem / On regarde sans le voir/We look at it without seeing it[14.1]; 不爭氣 bù zhēng qì - a fi infrânt; dezamăgit, a nu reuşi să se ridice la înălţimea aşteptărilor; 不起 bùqǐ: fără ridicare; 氣遍身軀不少滯 Qi Bian Shen Qu Bu Sao Zhi : to circulate Qi around the entire body without slight stagnation; 平人者不病也 píng rén zhě bù bìng yě: "un om cu egalitate mentală/ liniştit/impăcat /calm nu se imbolnăveşte"/ "A peaceful man will not get sick" unii comentatori consideră că forma veche, care a fost ulterior simplificată ca 不 bù este: 懷[怀] huái: a gândi la; a nutri (un sentiment, o speranţă); a păstra cu duioşie, a păstra în suflet; minte; inimă; sân; decizia de a realiza «eliberarea»; /to think of, to cherish, mind, heart, bosom, breast; carry in bosom; E: no, not; without; negative prefix: un-; negation, used to form a negative, used to indicate non-action, indifference; used to indicate a choice to get free, freedom within limits; 不足: in-adequate, de-ficient; 不割 bù gē: without offending; 不為 don't strive; "never attempt"; F: ne pas (être), non, la négation, utilisé pour former un négatif; ne... pas; ne doit pas être ainsi, ne pas faire; négation absolue, -moins; la forme négative de commande; n'a pas envie de faire; utilisé pour indiquer le nonagir, la nonaction, ce qui rend très libre de se détacher, l'indifférence; utilisé pour indiquer un choix pour obtenir gratuitement, la liberté dans les limites; placé avant un mot au quatrième ton; G: grundsätzliche, absolute Verneinung, nein, nicht, (nicht so sein, nicht da sein, nicht tun), un-, -los, verneinende Befehlsform, wolle nicht, tue ja nicht, noch nicht, gebr. für erheblich, sehr sich frei machen, sich lösen, Freiheit in Grenzen; 不足: un-genügend, un-zulänglich. 不為 erstreben nicht; „versuchen nie". 2.19;

29.13: 得 dé de2 te : R: a obţine; a procura; a ajunge la; a câştiga; a achiziţiona; vedeti: 3.11;

3.11: 得 dé de2 te to R: a obţine; a procura; a ajunge la; a câştiga; a achiziţiona; a primi; a necesita, a cere; a efectua; a trebui; a deveni; termen considerat a se afla in cuplaj cu verbul "a avea", a poseda (有 yǒu you3 yu : a avea; a exista prin posesie sau umplere de calităţi, caracteristici, atribute), dar care este in fapt un afect al lui "a fi" fără ego, fără minte şi posesiuni (無/无 wú wu2 wu : nu există, nu are; fără; nu; golul; vidul, nonexistenţa);得 dé de2 este un termen aflat in relaţie de omofonie cu puterea/virtutea (德 dé de2), care ne indică faptul că este vorba de realizarea puterii lui Unu, a stării unificate in care se manifestă identitatea, funcţionarea nondualistă, divină sau holografică, iar nu de o achiziţie sau posesiune (stabilirea relaţiilor de omofonie intre două caractere care se aud şi se pronunţă la fel, este importantă pt un text transmis oral şi notat ulterior de nişte oameni care au invăţat sa scrie, dar care erau analfabeţi din punct de vedere spiritual, fiindcă nu mai inţelegeau semnificaţia ascunsă sau occultă). 難得 nán dé : dificil de obtinut; rar; E: obtain, get, gain, acquire purchase, to have; to win, to reach, to turn out well, to become, to be able to, to strive, greedily; used between a verb or an adjective and its complement to indicate result, possibility or degree, F: avoir besoin; nécessiter; devoir; falloir; être sûr de; 難得 nán dé : difficile à obtenir, rare;G: bekommen, erlangen, erwerben, besitzen, haben, gewinnen, erreichen, glücken, werden, können, erstreben, habgierig; 3.11; 38.1

29.14: 已 jǐ ji3 chi ki R: sine; personal; propriu; a VI-a ramură 6/10 celestă; vedeţi: 9.8;

9.8: 已 jǐ ji3 chi ki R: sine; personal; propriu; (imaginea unui vlăstar care iese din sământă); a VI-a ramură 6/10 celestă; E: self, oneself; personal, private; one's own, (picture of a seed shoot); 6th heavenly stem; F: soi-même, personnel, 6e des 10 Troncs célestes, (clé 49); G: selbst, eigen, persönlich, selbstsuechtig, 6/10 Himmelstamm, (RS: tien kan, py: tian gan), (Bild eines Keimlings) 9.8:

29.03. 天下神器, tiān xià shén qì*,lumea - un vas spiritual The world – a spiritual vessel, Die Welt – ein Geistgefäß,

29.15: 天 tiān tian1 tien t’ien: R: cer; vedeţi: 29.4;29.16: 下 xià xia4 hsia hia R: jos, sub; coborâre; dedesubt; mic; a coborî; vedeţi: 29.5;29.17: 神 shén shen2 schen chenn; shin R: spirit, suflet; esenţă divină; zeu; Dumnezeu; fiinţă supranaturală; fiinţă spirituală; idol; minte, inteligenţă; vitalitate, forţă; cerul din om, transcendenţa; partea veşnică ("scânteia divină") din fiecare fiinţă umană; vedeţi: 6.2 ;

6.2: 神 shén shen2 shen chenn; Japanese on reading: shin, jin; Japanese kun reading: kami, kou, tamashi; R: spirit, spiritual; spiritualitate; suflet; esenţă divină; zeu; Dumnezeu; fiinţă supranaturală; fiinţă spirituală; idol; minte, inteligenţă; vitalitate, forţă; cerul din om, transcendenţa; partea veşnică ("scânteia divină") din fiecare fiinţă umană; nous (la Platon); in lb. sanskrită: buddhi; mahat (marea sală luminoasă a conştiinţei in care se manifestă Conştiinţa Absolută, in lb. skrt: "Chit"); altarul interior; cerul interior; neobişnuit; miraculos; caracterul 神 (shén; spirit) este alcatuit din 礻(示) shì "altar" si 申 shēn care indica fumul, comunicarea, manifestarea, legătura cu cerul ( 天 tiān) şi localizarea ( câmpul de cinabru superior 上丹田 shàng dān tián; ajna chakra); 神志 shén zhì conştiinţă; stare de conştiinţă; 聚精會神[ 聚精会神] jù jīng huì shén: concentrarea atenţiei cuiva; 守神 shǒu shén: a ţine mintea in spirit (vedeţi imaginea din alegoria carului); 神道 shén daò in lb. japoneză: Shinto (calea spiritului; religie japoneză); conceptul de 神 shén shin, are valoarea de arhetip al sinelui ca principiu care care guvernează intreaga sferă psiho-informaţională ( de aici semnificaţiile de: suflet, inimă; atenţie; minte, inteligenţă; vitalitate, forţă). Spiritul ["Shen" sau Conştiinţa Absolută] se referă la realitatea informaţională sursă, la matricea holografică suport, la codul genetic al universului, care se manifestă holografic în fiecare fragment al universului, inclusiv in noi inşine [vedeţi: cap.47]. Spiritul (神 shen) este una din "cele trei comori" (三寶 sān bǎo) ale fiinţei umane alături de esenţă (精 jing) şi de energia vitală (氣 qì). (proverb chinezesc). Spiritul (神 shen) este imparţial, nepolarizat (in lb. sanskrită: sattva), fiindcă componenta yang (in expansiune, extindere, centrifugă; in lb. sanskrită: rajas), este adusă in echilibru cu cea yin (inerţială; telurică; in lb. sanskrită: tamas) ; Spiritul (神 shén este ceresc, luminos, eteric, omniprezent,

viu, contrar lui Gui ( fantomele; spiritele morţilor) care sunt sunt yin (intunecate; telurice). Din cele indicate mai sus se poate observa că apar două semnificaţii ale caracterului 神 shén: 1) Shen indică activitatea conştiinţei, gândirii, intuiţiei, vieţii emoţionale şi memoriei, in care toate depind de entitatea minte-inimă (psiho-emoţională) indicată prin caracterul 心 xīn hsin hin tradus de obicei prin sân, inimă, minte, centru. 2) Shen indică complexul celor cinci suflete, care sunt componente psiho-informationale sau aspecte mentale si spirituale asociate componentelor materiale sau viscerale ale fiintei umane; cele cinci suflete sunt prezentate in detaliu intr-un articol separat si sunt: Shen (神 shén spiritul; conştienţa; prezenţa; inţelegerea, discernământ) si celelalte patru suflete: Yi (意 concentrarea, gândirea si ideaţia asociată splinei-pancreas), Zhi (志 voinţa; increderea; determinarea; forţa de realizare; asociată rinichiului) Hun (魂 hún; lit.: zburător; percepţia; imaginaţia; sufletul eteric; suflet ceresc; animus) şi Po(魄 pò; lit.: imprăştiat; sufletul corpului; sufletul instinctual, animal sau pământesc; anima ); E: spirit, god, supernatural being, deity, mind, expressio, look; unusual, mysterious, soul, divine essence, lively, spiritual being; 神道 shén daò Shinto (Japanese religion) 神奇[ shén qí ] magical mystical, miraculous; 神氣 [神气] shén qì: expression, manner, spirited, vigorous; 神聖 [神圣 ] shén shèng: divine, hallow, holy, sacred; F: divinité, esprit, énergie; shen 神 shén esprit; de 礻(示) shì "autel" et 申 shēn phonetic. "Esprit, spirituel; dieu; âme, pensée, intelligence; vitalité, force" –Karlgren; ciel 天 tiān; champ de cinabre supérieur 上丹田 shàng dāntián. Le Shen: Partie gauche (Shi) : un autel d’où s’élève la fumée.Clef des rituels, de la révélation, des signes, de l’influence céleste; Montrer, manifester. Partie droite (Shen) : (plusieurs interprétation possibles) soit des volutes de fumée provenant d’un sacrifice (expression de la dévotion qui s’élève vers les divinités) ou un tourbillon de foudre au milieu des nuages (manifestation des puissances célestes) ; soit deux mains qui s’opposent pour tendre une corde (alternance, adaptation) ou ceindre une ceinture. Informer, communiquer. Le Shen est le reflet de la vitalité, de la conscience et des cinq Émotions. La vivacité du Shen se note dans l’éclat regard et en particulier dans celui de la pupille le jour et dans les rêves la nuit. Shen est la relation à soi d’abord, puis à l’autre et enfin l’univers. Le Shen représente l'activité mentale de l'être humain, la manifestation de la vie, ensemble des fonctions psychiques et spirituelles. Conscience organisatrice, d’essence céleste, s’exprimant dans l’ensemble des fonctions de l’organisme, lui permettant de communiquer et d’être en permanente adaptation avec son environnement. « Nourrir le Shen est la tâche suprême, nourrir le Corps est utile, quoique secondaire » (Huang Di). La tradition indique que le terme Shen peut avoir différents sens et, pour les sages chinois, il est, au moins, utilisé dans deux contextes différents. Premièrement, Shen indique l'ensemble des facultés mentales qui sont en relation avec la fonction du Cœur et de son méridien associé. Dans ce sens là, le Shen correspond à l'esprit. Deuxièmement, Shen s'utilise aussi pour évoquer toute la sphère des aspects émotionnels, mentaux et spirituels de l'être humain (que nous allons explicité ci-après). Dans ce sens, il n'est pas seulement associé au Cœur, mais il englobe tous les phénomènes émotionnels, mentaux et spirituels associés à tous les autres viscères (de nature yin). Il englobe les "ames" (faute d’une traduction plus correcte) que l’on va expliciter ci-après (voir: Hun si Po). D’après la médecine traditionnelle chinoise, le Shen (l’esprit) regroupe en lui : l’ame éthérée (Hun), l'ame corporelle (Po), la volonté (Zhi), la pensée (Yi) et l’idéation. Le Shen renvoie à l'ensemble des aspects mentaux et spirituels de l'être humain : cela correspond plus précisément à la vie pouvant s’exprimer au niveau du corps et du domaine spirituel. Chacun des 5 viscères Yin est associé à un aspect mental précis (vedeti: Hun si Po). Dans les écrits de médecine traditionnelle chinoise, nous découvrons ce que l’on appelle, aujourd’hui, les "entités psychiques " (en relation avec les organes). G: Gott, Götter, Gottheit, göttlich, übernatürlich, unfehlbar, wirksam, Lebenskraft, Geist, geistig, Geister ; apare prima data in : 6.2 ;

29.18: 器 qì ch'i k'i R: vas, bol; unealtă; dispozitiv; armă; aptitudine; calitate;talent; vedeţi:11.18;

11.18: 器 qì qi4 ch'i k'i R: vas, navă; oală; bol; veselă; farfurie; dispozitiv; ustensilă; unealtă; instrument; 樂器 [乐器 ] yuè qì: instrument muzical; aparat, mijloc tehnologic; material; echipament; armă; aptitudine; competenţă; calitate;

talent; abilităţi, adecvare; orgă; 武器 wǔ qì: armă; 器械 qì xiè: armă; aparat; echipament special ori de precizie; E: bowl; vessel; device; tool, utensil; receptacle; instrument; ustensil; skill, ability, suitability; ware, organ; F: bol; navire; appareil, outil, ustensile, récipient; instrument; réceptacle, compétence, capacité, aptitude; orgue; G: Gefäß, Gerät, Werkzeug, Fähigkeit, Tauglichkeit, taugen;

29.04. 不可為也! bù kě wéi yě! Pe care nu poti/nu ai voie să-l modelezi [atingi; modifici]; impossible to interfere, indeed! unmöglich, in sie einzugreifen gar!

29.19: 不 bù bu4 pu p’u R: nu; non; fără; nici; negaţie; prefix: a-; ne-; non-;vedeţi: 29.12;29.20: 可 kě ke3,4 ko k’o (kö) R: a putea; posibil; apt; practicabil; capabil; a se potrivi; vedeţi: 1.2;

1.2: 可 kě ke3,4 k'e k’o R: a putea; posibil; apt; practicabil; capabil; a se potrivi; aprobare (exclamatie de aprobare); E: indicates potential: possible; can be; can, prefer, may, have, possible, possibly, matching, fitting, proper, feasible, permissible, however, but; F: pouvoir ; permettre; approuver; mériter, cependant; mais, très; 不可 bù kě ne pas pouvoir, être obligé de; G: können, mögen, dürfen, sollen,möglich, möglicherweise, passend, schicklich, angängig, aber;

29.21: 為[为] wéi; wèi wei2,4 wei: R: a face, a acţiona, a făptui; a cauza; motiv; vedeţi: 29.7;29.22: 也 yě ye3 ye R: desigur; de asemenea; la fel; chiar şi; exact; încă; vedeţi: 3.60;

29.05. 為者敗之, wéi zhě bài zhī,Cel care încearcă să-l modifice [să-l şlefuiască] distruge vasul [va suferi un eşec]. Interfering with something is destroying it, In etwas eingreifen zerstört es,

29.23: 為[为] wéi; wèi wei2,4 wei: R: a face, a acţiona, a făptui; a cauza; motiv; vedeţi: 29.7;29.24: 者 zhě zhe3 tsche chê R: cel/cea care face o anumită acţiune; vedeţi: 1.42;

1.42: 者 zhě zhe3 che tcho R: cel/cea care face o anumita actiune; apare prescurtat ca o particula sufix de genul [-ar, -ist, -or, -giu] care indica persoana care face ceva; de pilda –ar in nume de meseriasi: olar-cel ce face oale, rotar- cel ce face roti, dogar - cel ce face butoaie; ist in nume ca: artist; taoist, - or in nume precum: muncitor; scriitor, actor; -giu in nume precum: hangiu; particulă gramaticală cu functii variate, în special "acela care vine"si "actiunea de a veni"; E: a particle used after an adjective or verb[-er,-ist] as a substitute for a person or a thing, used to indicate a person engaged in a certain profession or believe in a doctrine, used to indicate things mentioned above[worker; taoist]; that which; he who; those who F: placé après un adjectif ou un verbe et utilisé comme substantif pour désigner une personne ou une chose; suffixe nominal; G: enklitisches grammatisches Hilfswort: derjenige, welcher, ein solcher, der etwas, das, schließt in Definitionen das zu Definierende ab, hebt das logische Subjekt hervor: was- anlangt, was anbetrifft, bildet Partizipien und (Partizipial-) Substantive, schließt als Finalpartikel Befehlssätze ab.Substantivierung; 33.3; 38; 56.2

29.25: 敗 bai4 pai R:a fi înfrânt; declin, decadere; eşec; a da greş; a ruina, a distruge,a face de petrecanie; a jefui;degradat;stricat;alterat;rau,defectuos; be defeated in battle or beaten in contest defeat enemy, fail, spoil, counteract, decay, wither; zerstören, ins Unglück stürzen, verderben, verdorben, schlecht, verkümmern, verwelken, stürzen, Niederlage erleiden, unterliegen, verlieren, 29.26: 之 zhī zhi1 chih tchi R:el; ea; acesta; a lui (ei; lor);semn pt. genitiv şi atributiv;vedeţi: 29.8;

29.06. 執者失之。*zhí zhě shī zhī. Cel ce vrea să-şi însuşească ceva [să apuce; să tină; limitându-i mişcarea naturală] îl va pierde. grasping something is losing it. etwas ergreifen verliert es.

29.27: 執[执] zhí zhi2 tschi R: a prinde; a apuca;a se inrădăcina;ataşa;a conduce; vedeţi: 14.78;

29.28: 者 zhě zhe3 tsche chê R: cel/cea care face o anumită acţiune; vedeţi: 29.24;29.29: 失 shī shi1 schi R: a pierde; a lăsa; a da drumul; a scăpa,a rătăci; a neglija;vedeţi:13.23;29.30: 之 zhī zhi1 chih tchi R: el; ea; acesta; a lui (ei; lor); semn pt. genitiv, atributiv;vedeţi: 29.8;

29.07. 故物或行或隨, gù wù huò xíng huò suí,Pentru că unele fiinte merg mai repede [fată de mersul lumii] iar altele rămân în urmă [le urmează];* Therefore the beings: some go ahead, some go after, Darum die Wesen: manche gehen vor, andere folgen,

29.31: 故 gù gu4 ku koù ku R: bază, temelie, cauză, motiv, deci,prin urmare;aşadar;vedeţi:1.25;

1.25: 故 gù gu4 ku kou R: bază, temelie, cauză, motiv, origine; deci, prin urmare; aşadar; astfel; de aceea; consecinţăa unei acţiuni, fenomen; expres; deliberat; intenţionat; (cauză a neplăcerii: ) necaz, mâhnire, doliu, deces; răposat (mort), bătrân, vechi; antic; E: ground, base, reason, cause, therefore, along, consequently, origin, matter, deliberate, old, from the old days, once, former, friend, acquaintance, die, died; F: raison; cause; donc; par conséquent, c'est pourquoi; base; exprès, ancien, mourir, ami à dessein; exprès; l'origine, la matière, délibérément, vieux, ancien, autrefois, anciennement, connaissance, la mort, mourir; décédé; ideo; ami G: Grund, Ursache, deshalb, daher, folglich, Ursprung, Angelegenheit, absichtlich, alt, früher, einst, ehemalig, Freund, Bekanntschaft, sterben, verstorben; 1.25;

29.32: 物 wù wu4 wu : R: obiect, lucru; vedeţi: 1.22;1.22: 物 wù wu4 wu wou R: lucru; obiect; proces ( fiindcă in universul manifestat in continuă schimbare nu există lucruri, ci doar râuri, curgeri); acest termen a mai fost tradus drept: creatură, esenţă, fiinţe, substanţă; materie; masă; marfă; esenţă, stofă; ţesătură; manifestare (conţinut, subiect, fond); a examina; E: thing; substance; creature; being; matter; mass; living being; essence; nature, the outside world, other people, cloth, cinch, subject, object, content, product, good, commodity, taurus-of-being; 动物 (animal); 文物 (cultural relic); F: chose; objet; créature; être, matière; essence; tissu; masse; marchandise; taureau-de-être; 动物 tong wou animal; 文物 wen wou relique; 购物 keou wou: faire des courses; faire des achats; G: Lebewesen,Wesen, Ding, Sache, Gegenstand, Ware, Stoff, Masse; Stier-des-Seins; 1.22; vedeti: /see: cap.16

29.33: 或 huò huo4 huo R: sau; fie; ori;poate;dacă; şansă,de pildă,probabil, unii/alţii; vedeţi: 4.6;

4.6: 或 huò huo4 huo houo R: sau; fie; ori; poate; dacă; îndoielnic; nedecis; nesigur, unii; unele; cineva; ceva; stat (teritoriu); regiune; din intamplare; şansă, de exemplu, probabil, altfel, dacă, pe de o parte, pe de altă parte; 或或 unii - alţii, uneori - alteori; fie - sau; 或是 huò shì : fie X ori Y; E: or, either, else; perhaps, maybe, probably, by coincidence, chance, for instance, probably, otherwise, if, if, on the one hand, on the other hand, that one - the others; some; 或或 some – others, sometimes – sometimes; either – or ; 或是 huò shì (conj) either X or Y; F: ou; ou bien, peut-être; soit...soit...; probablement; par hasard, le hasard, par exemple, sans doute, que ce soit, ou,

autrement, si, si, d'une part, d'autre part; G: durch Zufall, zufällig, etwa, vermutlich, vielleicht, entweder, oder , sonst, ob, falls, einerseits-andererseits, jemand, man, manchmal, 或或 die einen - die anderen; einige – andere, die einen – die anderen; manchmal – manchmal; entweder – oder; 4.6:

29.34: 行 xíng xing2,4 hsing hsin R: a merge; conduită; fază; element funcţional; vedeţi: 2.56;

2.56: 行 xíng xìng xing2,4 háng hang2 hsing hang hsin hang R: a merge; a urma (a practica); a se mişca (inainte); a pleca; a face, a executa; plimbare; mers; traseu; cale; drum; călătorie (in capitolul 64: 千里之行始於足下。 qiān lǐ zhī xíng shǐ yú zú xià; o călătorie de o mie de leghe, incepe cu un pas); acţiune, a acţiona; conduită; fază; a se comporta; comportament; purtare; funcţionare; o firmă; depozit; magazin; serie; şir; rang; grad; element (dinamic; funcţional; vibraţional); in capitolul 69: 行無行 xíng wú xíng "să progresezi fără să avansezi" going ahead without advancing 五行 xíng xìng wu hsing: "Cele Cinci Mişcări/Faze/Elemente " [pământ (土, pinyin: tu), metal (Chinese: 金, pinyin: jin), apă (水, pinyin: shui), lemn (木, pinyin: mu), foc (火, pinyin: huo)] considerate de antici că alcătuiesc universul fizic. Medicina Tradiţională Chineză[MTC] utilizează relaţiile dintre Cele Cinci Elemente pentru a explică diferitele fenomene fiziologice si patologice după relaţiile/ciclurile de geneză/creaţie (生 shēng) si de dominare/ distrugere/ inhibiţie (克 kè ); E: go; walk; move, travel; circulate; do, carry out, be all right, trip, behaviour, capable, competent; Five Elements, Movements, Phases or Five Stages 五行 wǔ xíng wu3 xing2: " [Wood (Chinese: 木, pinyin: mù), Fire (Chinese: 火, pinyin: huǒ), Earth (Chinese: 土, pinyin: tǔ), Metal (Chinese: 金, pinyin: jīn), Water (Chinese: 水, pinyin: shuǐ)] are chiefly an ancient mnemonic device, in many traditional Chinese fields: TCM (Traditional Chinese Medicine, Feng Shui (飌[風风] 水 fēng shuǐ; fengshui, geomancy); F: marche, marcher; agir; acte; conduite; faire; pratiquer; appliquer; rang; rangée; file; d'accord; habituellement traduit par: élément; 五行 xíng xìng Les 5 éléments: 五行 wǔ xíng : 金 jīn : métal, l'or. 木 mù : bois. 水 shuǐ : eau. 火 huǒ : feu. 土 tǔ : terre; G: gehen, reisen, es geht, gelingen, begehen, tun, handeln, verrichten, veranstalten, ausüben, vollziehen, vor sich gehen, stattfinden, Betragen, Wesen, Wandel, zeitweilig, nicht feststehend, dient als Vorwort zur Bildung von Zeitwörtern, die (fünf) Elemente ; Linie, Reihe (NCS 320); 2.56; 47.26;

29.35: 或 huò huo4 huo R:sau; fie;ori;poate;dacă; şansă,de pildă,probabil, unii/alţii;vedeţi: 29.33;29.36: 隨[随] suí sui2 sui souei R: a urma; a veni după; a însoţi; a acompania; vedeţi: 2.46;

2.46: 隨[随] suí sui2 sui souei R: a urma; a veni după; a însoţi; a acompania; a fi în acord cu; împreună; simultan; succesiune de dinastii; atunci; mai tarziu; nume de familie; E: to follow, to comply with, let somebody do as he likes; to allow; listen to; submit; to accompany; subsequently; then; surname; F: suivre, accompagner; respecter, laisser quelqu'un faire ce qu'il aime; permettre, écouter; soumettre; ensuite, puis, dès que - plus tard; nom de famille; G: folgen, nachfolgen,entsprechen, gemäß, begleiten, zusammen, zugleich, sofort, sobald als -,darauf, später; 2.46:

29.08. 或歔或吹, huò xū huò chuī*,8. Unele înfloresc [suflă uşor] iar altele suflă puternic;some sigh, some brag, manche seufzen, andere prahlen,

29.37: 或 huò huo4 huo R:sau; fie;ori;poate;dacă; şansă,de pildă,probabil, unii/alţii;vedeţi: 29.33;29.38: 歔 xu¹ hü suspin, oftat; a suspina, a ofta; scâncet; (la câini) schelalait; ton plângaret;a scânci, a plânge înabuşit; a spune vaicarindu-se; a sufla pe nas; a respira, a rasufla; a sforai;a pufni; a gâfâi; geamat; a geme; a spune gemând; RS1117 虛[虚] xū xu1 hsü hiu R: vid; gol; van; nul; zero; lipsit de conţinut;

neocupat; vedeţi: 3.34; vid; deşert; vacant; neocupat; gol de continut; a (se) goli; van; flamând; inutil, zadarnic, fara rost; discutii fara rost;amagitor, iluzoriu; fals; vanitos, înfumurat; sigh, whimper, moan, breathe, blow; seufzen, wimmern, stöhnen, hauchen, blasen;29.39: 或 huò huo4 huo R:sau; fie;ori;poate;dacă; şansă,de pildă,probabil, unii/alţii;vedeţi: 29.33;29.40: 吹 chui1 tschui R: lovitura; a sufla, a bate; adiere, suflare (de vânt); suflu (la explozie); a dinamita; a gâfâi; a se umfla, a se buhai; a se grozavi,a-şi da aere; a istovi,a scoate sufletul din, a distruge,a prapadi,a pustii;laudaroşenie, a (se)lauda;a elogia;a glorifica,a slavi; blow, exhale, boast, praise; blasen, ausatmen, wehen, loben, prahlen;

29.09. 或強或贏, huò qiáng huò léi*,Uneori sunt viguroase (puternice) iar alteori slăbesc (sunt debile).some vigorous, some worn out, manche energisch, andere erschöpft,

29.41: 或 huò huo4 huo R:sau; fie;ori;poate;dacă; şansă,de pildă,probabil, unii/alţii;vedeţi: 29.33;

29.42: 強[强] qiáng qiǎng ch'iang k'iang R: puternic, a fortifica; a intări; violent; a sili; vedeţi: 3.43;

3.43: 強[强] qiáng qiǎng qiang2,3 ch'iang k'iang R: puternic, violent; superior, mai bun; a forţa, a sili; a constrânge; a face eforturi; in cap 3: 強其骨 qiáng qí gǔ: a fortifica/intări oasele/長強 chang qian: cavitate de acupunctură localizată la capătul coloanei vertebrale/ osului cozii/tailbone; E: strong, powerful, better, a bit more than; 強其骨 qiáng qí gǔ: strengthening their bones; F: fort, robuste, vif, meilleur, de force / s'efforcer de; G: stark, kräftig, gewaltsam, anmaßend, Nachdruck, Kraft, besser, übertreffen, mehr als-, Wiebel (Insekt), Familienname Aussprache kiang3 zwingen, nötigen, hartnäckig, bestehen auf-, nachdrücklich, sich anstrengen; apare prima data in: 3.43;

29.43: 或 huò huo4 huo R:sau; fie;ori;poate;dacă; şansă,de pildă,probabil, unii/alţii;vedeţi: 29.33;29.44: 贏 léi lei2 lei slab, obosit; descărnat; sărac; obosit; sătul,bolnav;încurcat, a zapacit; prins în mreje; derutat; 贏 ying²: câştigator,a învinge;surplus;a câştiga;profit; 亡 wáng; wang2 wang R: a muri; a pieri; a se stinge; nu, fără 無[无] wú; vedeţi: 33.36; 凡 fan2 / regulat, normal, uzual; obişnuit; fiecare;toti; (ceea) ce;lumesc, pamântesc, terestru; thin, skinny ;abgemagert, schwach,

29.10. 或挫或隳。huò cuò huò huī。unele fiinte urcă [înaintează] iar altele cad [se distrug; se prabusesc; se opresc din drum].some climb, some crash. manche steigen, andere stürzen.

29.45: 或 huò huo4 huo R:sau; fie;ori;poate;dacă; şansă,de pildă,probabil, unii/alţii;vedeţi: 29.33;29.46: 挫 cuo;zai a doborî,a trânti;a doborî prin taiere;a pisa,a sfarâma;a disloca;ruptura,breşa; întrerupere;a face rau cuiva,a strica;a rani;a jigni,a maltrata,terorist;a teroriza,a intimida;grozav,nemaipomenit;bravo;29.47: 或 huò huo4 huo R:sau; fie;ori;poate;dacă; şansă,de pildă,probabil, unii/alţii;vedeţi: 29.33;29.48: 隳 hui¹ hui prabuşire;a da peste cap, a rasturna; a distruge, a ruina,a doborî; destroy; overthrow;ruin; vernichten, zerstören, umstürzen, verwerfen

29.11. 是以聖人去甚, shì yǐ shèng rén qù shèn, de aceea omul sfant /inţelept evita extremeleTherefore: wise men avoid extremes, Daher: weise Menschen meiden Extreme,

29.49: 是 shì shi4 shih che R: desigur, da, drept, a fi; acesta; 是以 shì yǐ: de aceea; 是謂 shì wèi aceasta se cheamă; asta e numită; vedeţi: 2.47;29.50: 以 yǐ yi3 i yi R: la fel; cu; a folosi; folos, în acord cu; pt.ca să; de, de către,;vedeţi: 1.29;

1.29: 以 yǐ yi3 i yi R: după; în acord cu; a servi drept; în conformitate cu; ca şi; cu; de aceea; astfel; a folosi; folos, de, de către, de la; prin, pe la; cu; langă, alături de, fiindcă, a adopta, a considera că; aşa şi aşa; prin mijlocirea a, pentru ca să; pornind de la; să utilizeze, sunt considerate ca fiind, cu, de, aşa, pentru acest motiv; din cauza sa, induce, astfel încât să; în consecinţă; din cauza, prin urmare, că, şi; şi cât; sau, respectiv, este folosit pentru a indica poziţia obiectului, formând adverbe; E: like; with, thereby; to use to use, take, by means of; thereby, therefore; consider as; in order to; according to, because of, so as to; by; with; because; F: selon, après, servir de; G: gebrauchen, nehmen als, betrachten als, mit, vermittels, durch, damit, dadurch, von her, lasen, veranlassen, so daß, dmait, um zu, entsprechend, gemäß, auf Grund von, deshalb, deswegen, weil, und und auch, wie auch, oder, beziehungsweise, dient zur Voranstellung des Objekts, bildet Adverbien, aus diesem Grunde;

29.51: 聖[圣] shèng sheng4 sheng cheng R: sfânt; sacru; divin; înţelept; vedeţi: 2.49;

2.49: 聖[圣] shèng sheng4 sheng cheng R: sfânt; sacru; divin; omul sfânt; 聖人shèng rén sheng-jen : fiinţa umană care a trecut la cunoaşterea directă şi la acţiunea nemijlocită; înţelept; de prim rang; imperial; religie; autorităti laice si religioase; Omul sfânt [sacru; divin; perfect; înţelept; profet; vizionar] [聖人sheng4 ren2] se referă la acei oameni cărora li s-au revelat scrierile sacre;caracterul 聖 shèng este alcătuit din 3 parti: 1. 耳 ěr er3: ureche; a auzi; caracter folosit pt. a indica pe cel care are auzul divin; care aude muzica sferelor si căruia i se revelează cuvântul sacru (in lb. sanskrită termenul "shruti" desemneaza textele revelate, textele auzite (bazate pe revelaţia divină); textele revelate sunt diferite de textele memorate si transmise create de oameni: "smrti";2. 口 kǒu kou3: gură; grai; caracter folosit pt. a indica că acea fiinţă aude şi exprimă glasul Divinităţii, devenind «flautul în care cântă divinitatea» ; existenţa acestui caracter atasat omului sfânt sau sacru 聖人 shèng rén prin care se aude si se exprimă divinitatea, infirmă traducerea actuală a capitolului 56: "cel ce ştie nu vorbeşte"; 3. 王 wáng wang2: împărat, suveran; imperial; rege; mijlocitorul legăturii cu Cerul; omul care şi-a regăsit axul şi restabilit starea sau condiţia de împărat (omul care a aliniat si a reunit, pe verticala care le străbate prin Centru, planurile suprapuse ale universului: Pământ, Om, Cer; simbolul omului care a realizat alinierea celor trei tărâmuri/planuri din geografia sacră (三 sān): pamânt, om si cer (din cap. 25), in cursul uniunii sau identitatii profunde 玄同 xuán tóng sau a transei mistice (三昧 sān mèi : Samadhi); deasupra temeliei reprezentata de aliniera celor trei planuri, redata prin caracterul 王 wáng (care si-a regasit centrul si axul universului) se află efectele redate prin cele două simboluri care caracterizeaza trecerea la functionarea divina, atat in planul receptiei (耳 ěr) cat si al emisiei(口 kǒu). Această linie verticală este singura «scară cerească» lăsată omului. In "Cartea Scrierilor Străvechi"[cap LI] se afirmă că oamenii seminţiei miao au utilizat «scara cerească» , până când Stăpânitorul Ceresc [天帝 tiān dì] a venit pe Pământ şi s-a amestecat în treburile lumeşti. Stăpânitorul Ceresc [天帝 tian1 di4] care a fost cunoscut pe Pământ drept Impăratul Galben [黃第 huang2 di4]; Huang Di[黃第] a ordonat să fie întreruptă calea dintre Cer şi Pământ, pentru ca pe «scara cerească să nu se mai poată nici urca, nici coborî» prin mijloace externe (tehnologice, instrumentale); de atunci pentru fiinţa umană a rămas deschisă doar calea interioară (directă ori nemijlocită), iar nu aceea facilitată de un mijlocitor care afirmă ca a primit Mandatul Cerului, fiindcă nimeni nu poate să stabilească in locul fiecăruia dintre noi legătura cu Cerul. Singurul lucru care a fost făcut de adevăraţii maeştrii spirituali ai omenirii, de oamenii divini sau sfinţi [聖人], care şi-au regăsit axul şi au restabilit starea sau condiţia de împărat [王 wang2] a fost să indice calea şi semenilor lor. Cuvintele lor sunt degetul care indică o cale diferită de aceea pe care merg oamenii. Doar imbecilii nu văd Luna indicată de deget (cuvânt), ci doar degetul şi continuă sa venereze degetul, corpurile acestor maestrii, moaştele, izvoarele tămăduirii şi mijloacele externe (cuvintele, vorbele, cărţile sacre si alţi mijlocitorii de tot felul).

13. Cel mai bine este să te cufunzi în centrul [mijlocul] Căii [lui Tao]. Se cere păstrarea conştientei imparţiale şi a vidarea, golirea de externul interiorizat; atât la foalele fierarului, cât şi la fluier, efectul (jetul de aer; sunetul produs) este proporţial cu viteza de golire. E: the saint human being; the holy human being; the wise; E: saint, holy, sacred; sage emperor; a sage of the first rank; imperial; 穆聖 mù shèng prophet; 聖人 shèng rén sheng-jen: the saint human being; the holy human being; the wise; F: sacré ; saint ; sainte, sainteté; sage; plus haut degré; plus haut degré d'excellence, sublime, parfait, infaillible, divin, impérial; 聖人 shèng rén: le saint; le Saint homme taoïste; une personne sacrée; le sage ou l’homme "réalisé", c’est à dire se confondant avec la régulation mutative de la réalité; 神聖 shén shèng dignité ; G: höchster Grad der Vortrefflichkeit, heilig, hehr, vollkommen, unfehlbar, göttlich, kaiserlich, konfuzianisch; 2.49;

29.52: 人 rén ren2 jen : R: om; persoană; uman, ceilalţii (în opoziţie cu sine); vedeţi: 2.50;

2.50: 人 rén ren2 jen jen R: om; oameni; fiinţa umană; omenire; toată lumea; uman, fiecare; altcineva; ceilalţii (în opoziţie cu sine însuşi); persoană; personalitate; E: human being, homo, man, person; others (as opposed to oneself), people, personality, character, everybody, each; mankind; someone else; F: homme; humain; personne; personnel; peuple; 人物 jen wou: personne / personnage / protagoniste; 女人 nou jen: femme; 人生 jen cheng vie; 生人 cheng jen étranger / inconnu;成人 ch'eng jen: adulte / majeur; 人道 jentao: humain; humanité; 見證人 chien cheng jen: témoin oculaire; G: Mensch, Menschheit, Person, Leute, jemand, jemand anders;2.50;

29.53: 去 qù qu4 kü R: a pleca, a părăsi; evita , respinge, a fi luată (furată); vedeţi: 2.88;

2.88: 去 qù qu4 ch'u k'iu kü : R: evita , respinge, 去取 qù qǔ: respinge –acceptă; a pleca, a părăsi; a pierde; a dispare; a fi luată (furată); a (se) îndepărta; a (se) distanţa: 相去 xiāng qù: distanţa/diferenţa intre; a evita; a se dizolva; a inceta să existe; a muri, mort; apus; trecut; 去年 qù nián: anul trecut/apus; a alunga un gând; a scăpa de; a evita; a se elibera (de); a scăpa (de ceva); a respinge; 去取 qù qǔ: a respinge- a accepta; respinge –acceptă; a coborî; a abandona, a îndepărta, a şterge (o pată); a suprima (o virtute sau un abuz); a extirpa; a demonta; a demobiliza; a scoate; a ridica (un sigiliu); a sustrage (un document); a goni; a concedia, a destitui; 走去 zoǔ qù: a merge către; către (plasat după un verb arată direcţia sau destinaţia); in direcţia la; pentru; după; E: go away, leave, depart, leave, lose, remove, get rid of , to be taken away, the one before this; 去取 qù qǔ: to reject – to accept ; F: aller; quitter; enlever; 相去 hiang k'iu: différence entre; distance entre; 走去 tseou k'iu: aller vers; (placé après un verbe pour marquer la direction ou la destination) vers ; dans la direction de; pour G: gehen, hingehen, weggehen, fortgehen, verlassen, aufgeben, fort, ab-, vorbei, vergangen, der vorige, abgehen, absetzen, entfernen, verstoßen, entfernt sein von-;去取 qù qǔ: zurückweisen – akzeptieren; 2.88;

29.54: 甚 shèn shen4 schen chenn R: foarte; extrem; punct culminant; ce?,care?;vedeţi: 21.43;

21.43: 甚 shèn shen4 schen chenn R: foarte; extrem; prea mult, excesiv; punct culminant; extreme; ce?; care?; un; o; vreun, vreo, nişte, ceva, câtiva; orice, oricare; E: very, extreme (-ly), exceedingly, completely, excessive; more than, climax, to reach one's peak, bad; G: wer, was, welcher, (fragend oder nicht fragend) irgend Aussprache (4): sehr, höchst, sogar, Höhepunkt, Höhepunkt erreichen, schlimm; extremes, exzessives; sehr; äußerst, überaus, ganz (völlig); 21.43;

29.12. 去奢, qù shē,evita extravagantele/ avoid extravagances/meiden Extravaganzen,

29.55: 去 qù qu4 kü R: a pleca, a părăsi; evita , respinge, a fi luată (furată); vedeţi: 29.53;

29.56: 奢 she¹ sche a se propaga,a se raspândi;a extinde;extravagant;cheltuitor; risipitor;exagerat; luxurious, extravagant; verschwenderisch, überschwenglich, prunkhaft

29.13. 去泰。qù tài*.evita excesele/ avoid excesses/meiden Exzesse.

29.57: 去 qù qu4 kü R: a pleca, a părăsi; evita , respinge, a fi luată (furată); vedeţi: 29.53;29.58: 泰 tai4 tai R: în siguranta, la adapost; prudent; solid; sigur; paşnic; abundent, excesiv, extensiv; (titlu de reverenta) mare, marite, înaltate;principal,cel mai însemnat;cel mai mult,grandios,magnific; splendid;ales, distins, nobil;straşnic, grozav; slavit; entuziasmat, înflacarat; eminent; prosper; extreme, most, safe, peaceful, tranquil; erhaben, groß, höchst, freigebig, blühend, glücklich, das 11. Diagramm, der Bezirk,

8. BIBLIOGRAFIE / BIBLIOGRAPHY/ BIBLIOGRAPHIE / BIBLIOGRAFIA

Lao Tzu Translations-A collection of all translations of the Lao-tzu (Lao Tseu)Prescurtari pt. autorul fiecarei variante de traducere a textului lui Lao Tzu

Abreviations for the author of each translation variant of the text of Lao Tzu

Add & Lomb [Stephen Addiss and Stanley Lombardo, Title: Lao-Tzu Tao Te Ching, translated, with translator's preface, glossary, and pronunciation guide, with paintings by Stephen Addiss, introduced by Burton Watson; Published: Cambridge: Hackett Publishing Co., 1993 ISBN 0-87220-232-1] Alan [Ralph Alan Dale ,The Tao Te Ching, 81 Verses By Lao Tzu with Introduction and Commentary,2007]Allchin [Allchin, Douglas, Tao Te Ching: Classics of Integrity and the Way,2002]Ames[ Roger T. Ames ,Title: Taodejing : making this life significant : a philosophical translation Published: Beijing: Xueyuan chubanshe, 2004].Ames& Hall [Roger Ames and David Hall Tao De Ching: A Philosophical Translation, Ballantine, 2003]Ames&Young [Rhett Y. W. Young, Roger T. Ames, Title: Lao Zi( Lao Tzu; Lao Tseu) : text, notes, and comments (by Chen Kuying; translated and adapted by Rhett Y. W. Young, Roger T. Ames), Published: San Francisco: Chinese Materials Center, 1977]Anonymous [Dutch - English by Anonymous]Ariane [Ariane Rump in collaboration with Wing-tsit Chan , Title: Commentary on the Lao Tzu (by Wang Pi), Published: Honolulu: University Press of Hawaii, 1979]Armel[Armel Guerne Lao Tseu, Tao Tê King, Club français du livre, 1963].

Bahm [Archie J. Bahm,The King by Lao Tzu: Interpreted as Nature and Intelligence by Archie J. Bahm. 1958 ,Fourth printing 1967, Frederick Ungar Publishing Company]Balfour [Balfour, Frederic Henry The Tao Tê Ching translated by Frederic Henry Balfour Shanghai and London, 1884, Online document 2004]Bodde[Derk Bodde A History of Chinese Philosophy, Vol. 1: The Period of the Philosophers (from the Beginnings to Circa 100 B. C.) by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University Press,492 pp, 1983; Bodde, Derk, Further remarks on the identification of Lao Tzu: a last reply to Professor Dubs, In: Journal of the American Oriental Society, 64, 1944, 24-27]Beck [Sanderson Beck, English interpolation,1996]Blakney [Raymond B. Blakney, Title: The Way of Life: Tao Te Ching(Wang Bi): The Classic Translation, by Lao Tzu translation; Published: London, New York: Penguin Putnam, 1955, 1983. Mentor Books]Bullen [David Bullen]Bynner[Bynner, Witter, The Way of Life, According to Lau Tzu.New York: Putnam,1944, Perigee/Penguin, 1972]Byrn [Tormod Kinnes 1997 Kinnes, Tormo[n]d [Byrn]: "Tao De Jing - Tao Te Ching" - Interpolation by Tormod Kinnes, based on the English versions of Lin Yutang, Arthur Waley and Wing-tsit Chan. http://oaks.nvg.org/re3ra3.html]Byrne [Byrne, Patrick Michael,Title: Tao Te Ching: The Way of Virtue, Published: Garden City Park, NY: SquareOne Classics, 1963, Lao-zi: Tao De Jing, Santa Fe, NM: Sun Pub. Co., 1991] Carus [Dr. Paul Carus, Lao-Tze's Tao-Teh-king, Chicago, London: The Open Court Pub. Co. ; K. Paul, Trench, Truebner, 1898; Carus, Paul, and D.T. Suzuki , The Canon of Reason and Virtue: Lao Tzu’s Tao Teh King. La Salle, Ill.: Open Court Publications, 1913.].Chalmers [John Chalmers, The Speculations on Metaphysics, Polity and Morality of the Old Philosopher Lau Tsze, Published: London: Trubner, 1868]Chan [Chan, Wing-tsit. The Way of Lao Tzu: A Translation and Study of the Tao-te Ching. Translated, with introductory essays, comments, and notes, by Chan, Wing-tsit, Published: New York: Macillan, Bobbs-Merrill Company, 1963, The Library of Congress Catalog Card Number 62-b21266; Chan, Wing-tsit, A Source Book in Chinese Philosophy., Princeton, N.J.: Princeton University Press, 1963]Chang [Chang Chung-yuan, Tao: A New Way of Thinking, a translation of the Tao Te Ching, with an introduction and commentaries, New York : Harper & Row, 1975; Chang, Chung-yuan. Le Monde du Tao : creativite et taoisme, essai sur la philosophie, la poesie et l'art chinois / Chang Chung-Yuan ; traduit de l'americain par Claude Elsen. - Paris : Stock, 1979 (27-evreux : impr. Herissey). - 217 p. : couv. ill. ; 18 cm. (Stock plus, ISSN 0154-361X).Trad. de : "Creativity and taoism" - ISBN 2-234-01056-X]Chen [Chen, Chao-Hsiu, Tao Te Ching: Lao Tzu's Classic Text in 81 Cards, Boxed Set, translation based on a version from Qing Dynasty, illustrated with art and calligraphy by Chao-Hsiu Chen, Eddison Sadd Editions, Published by Marlowe & Company, New York, 2003; Chao-Hsiu Chen, Tao Te Ching : Le célèbre texte taoïste présenté sur 81 cartes ,178 pages ,Editeur : Le Courrier du Livre, 2004]Chen E M[Chen, Ellen Marie , The Tao Te Ching: A New Translation with Commentary. New York: Paragon House, 1989; Chen, Ellen Marie, "Tao, Nature, Man, A Study of the Key Ideas in the Tao Te Ching," Dissertation, Philosophy, Ph.D.,Fordham University, 1967] ChengA [ Cheng, Anne, Histoire de la pensée chinoise, 657 p., chap. II.7, « Le Taodu non-agir dans le Lao Tseu », p. 176 – 199., Paris, Le Seuil, 1997]ChengF[François Cheng, Vide et plein: le langage pictural chinois, Éditions du Seuil, Paris, 1979, 1991; Francois Cheng, Vid si plin; Limbajul pictural chinezesc, Ed. Meridiane, Bucuresti, 1983; François Cheng Des extraits du livre de F. Cheng, Vide et Plein http://www.lacanchine.com/L_Cheng-vide.html ]ChengHong [David Hong Cheng, On Lao Tzu . Wadsworth. Belmont, 2000, ISBN 0-534-57609-5]ChengLin [Cheng Lin The works of Lao Tzyy : Truth and Nature popularly known as Daw Der Jingappended with chinese texts and the oldest commentaries; Published by the World Book Company,Taipei,Taiwan,China,june,1969]Clatfelder [Jim Clatfelder, The Tao Te Ching by Lao Tzu , Introduction to the Headless Tao]Chilcott [Chilcott, Tim, Tao De Jing. Lao Tseu - TAO TE CHING Lao Tzu.,Chinese - English tclt.org.uk 2005, pdf, 2005,www.tclt.org.uk/Taode_jing_intro.htm, http://www.tclt.org.uk/Taode_jing.htm]Chou [Chou-Wing Chohan& Bellenteen, Abe (Translators)Tao TE Ching: The Cornerstone of Chinese Culture.Astrolog Publishing House, 2003, 128 p., www.sanmayce.com/, http://home.pages.at/onkellotus/TTK/English_Chohan_TTK.html]Chung [Tsai Chih Chung, Le message de Lao Tseu , La sagesse suprême , Traduction collective ,Collection Philo-Bédé, Editeur Editions Jouvence , ISBN 2-914395-02-7, 105 pages, 2000]Clatfelter [Headless version Jim Clatfelter, 2000, http://www.geocities.com/~jimclatfelter/jimztao.html]

Cleary [Cleary-Thomas Cleary,The Essential Tao: An Initiation into the Heart of Taoism through the Authentic Tao Te Ching and the Inner Teachings of Chuang Tzu Translated and Presented by Thomas Cleary. 1991. HarperSanFrancisco ISBN 0-06-250216-6 ;Cleary, Thomas. Istruzioni nell’efficacia e nella regola. In: Sesso e longevità. La pratica sessuale taoista come via per il benessere fisico e mentale (Sex, Health, and Long Life, 1994). “I Piccoli Libri”, Armenia, Milano 1996.Cleary, Thomas. L’essenza del Tao. Tao Te Ching e Chuang-tzu (The essential Tao: an initiation into the heart of Taoism through the authentic Tao Te Ching and the inner teachings of Chuang-tzu, 1991). “Piccoli saggi”, Oscar Mondadori, Milano, agosto 1994. Thomas Cleary, 1991]Conche [Conche, Marcel ,Tao Te King, trad, et commentaire par Marcel Conche, Paris, Presses Universitaires de France, 2003]Condron [Daniel R. Condron, Title: The Tao Te Ching Interpreted and Explained;Published: Windyville, MO: SOM Publishing, 2003]]Correa [Correa, Nina, My Tao De Jing (The Path of Love and Happiness), translation and commentary, Tao Is Open, 2005 (see also Your Tao Te Ching, 2004]Cronk [George Cronk, 1999]Crowley Aleister Crowley The Tao Teh King (Liber CLVII), A New Translation by Ko Yuen(Aleister Crowley) The Equinox (Volume III, No. VIII.) 1923]Da Liu [Da Liu The Tao and Chinese culture, New York : Schocken Books, 1979]Dalton [Jerry O. Dalton, Title: Tao Te Ching: A New Approach, Published: New York, Avon, 1993]Derek Bryce [Derek Bryce, Leon Wieger , Tao-Te-Ching The Classic Chinese Work in English Translation, Lao-Tzu ,Wisdom of the Taoist Masters: The Works of Lao Zi( Lao Tzu; Lao Tseu) , Lie Zi (Lieh Tzu), Tchouang Tseu(Zhuang zi; Chuang Tzu) rendered into English by Derek Bryce from the French of Leon Wieger's Les Peres du System Taoiste (Cathasia, Les Belles Lettres, Paris),1984,1991, 1999 Liarech Enterprises]DerekLin [Derek Lin The ”Ancient Child” http://truetao.org/ttc/ancient.htm, www.truetao.org/theway/suffer.htm]Dicus [Dicus, John, Tao Teh Ching. English interpolation, 2002, www.rivenrock.com/tao.htm]Dieterich [Dieterich, Wulf, Lao Tseu Taodejing.English & German translations, each character linked to a dictionary (GIF + sealscript characters). http://home.debitel.net/user/wulf.dieterich/index.html]Donohue [Donohue, Estra Brian M.A., Poems of the Universe: Lao Tzu's Tao Te Ching, Lulu.com, 2005]Duyvendak[Duyvendak, J.-J.-L., Tao Tö King, Le Livre de la Voie et de la Vertu, Paris, A.Maisonneuve, 1953 1987; The Book of the Way and Its Virtue translated from the Chinese and Annotated by Duyvendak, J.-J.-L., John Murray. London, 1954; Duyvendak, J. J. L. (a cura di). Tao tê ching. Il Libro della Via e della virtú; “gli Adelphi”, Adelphi (c 1973), Milano, ottobre 1994],Edwin [Edwin Sha, "Tao Te Ching" - Translation with some commentary by Dr. Edwin Sha from the perspective of a Buddhist. July 14, 1996]Eiichi [Eiichi Shimomiss, Lao Tzu: The Tao Te Ching / An English Translation, 1998]Eichi KimuraÉracle [Jean Éracle Lao-Tseu, Tao te King, Paris, Albin Michel, 1984].Erkes [Eduard Erkes,Title: Ho-shang-kung's commentary on Lao-tse ,Published: Ascona, Switzerland: Artibus Asiae, 1950]Ettilio [Andreini, Attilio. Lao Tseu. Genesi del «Taodejing». “Biblioteca”, Einaudi, Torino, agosto 2004]Evola [Evola, Julius, Il libro della Via e della Virtú, ed. Dott Gino Carabba Editore, Lanciano, 1923; Carabba Editore, Lanciano, 1947;ed (anastatica) Edizioni Arktos, Carmagnola, 1982; Evola, Julius, Lao Tze, Il libro del principio e della sua azione (Tao-Tê-Ching), Roma: Nuova presentazione,Casa Editrice Ceschina, Milano,1959; “Orizzonti dello spirito”, Edizioni Mediterranee, Roma,1972; Ristampe: 1987,1989,1992,1995; 1997; Julius Evola, Taoism: The Magic, the Mysticism, An introduction to a 1959 Italian translation of the Tao-Te-Ching, translated, with an introduction, by Guido Stucco; foreword by Jean Bernachot, Holmes Publishing Group; Edmonds(Washington)1993,1995; Evola, Julius (pseud.). Le Taoisme, presentation de Jean Bernachot ; trad. de l'italien par Jean Bernachot et Philippe Baillet; Ed. Pardès, Puiseaux, 53p., 1989] Fex [Aalar Fex, Tao Te King(Wang Bi), 2006 ]Foucquet [Jean-François Foucquet (1665-1741)Second complete translation into Latin and French]Fukunaga [Fukunaga Mitsuji]Gauthier [Gauthier, Andre, Tao Te Ching. Chinese – English. Images by Penny Downes (in: The Nomad Web Site). http://home.pages.at/onkellotus/TTK/English_Gauthier_TTK.html, www.archive.org/ ® www.nomad.mcmail.com/tao/docs/taote.htm]Gia Fu Feng [Laotse,Tao te king,Translated by Gia Fu Feng]Gia-Fu&Eng [Feng Gia Fu and Jane English, Lao Tsu: Tao Te Ching, A new translation, Published: New York: Vintage, 1972]

Gib-Cheng [Gibbs Tam C., Cheng Man-ch'ing, Title: Lao-tzu, my words are very easy to understand : lectures on the Tao Teh Ching (by Zhèng Mànqīng, Cheng Man-ch'ing; translated from the Chinese by Tam C. Gibbs, Published: Richmond, CA: North Atlantic Books, c1981]Giles [Giles, Lionel. The Sayings of Lao Tzu. London: John Murray, 1905, 1950].Goddard- Dwight Goddard, Laotzu's Tao and Wu Wei translation Brentano's Publishers. New York, 1919]Golden [Seán Golden & Marisa Presas , Lao Tseu : Taodejing El llibre del ‘Tao’ i del ‘de’ Traducció del xinès, introducció i comentaris de Golden, Seán i Presas, Marisa,Editor: Servei de Publicacions de la Universitat Autònoma de Barcelona, Publicacions de l'Abadia de Montserrat, UAB/Publicacions de l’Abadia de Montserrat, Barcelona, 2000, Taodejing. El llibre del "Tao" i del "de". Barcelona: Edicions Proa, 2006. (Trans. from chinese to catalan, preface and comments by Seán Golden & Marisa Presas).Gong [Gong, Tienzen (Jeh-Tween) 龚天任 The Tao Te Ching by Lao Tzu Translated by Tienzen (Jeh-Tween).International East-West University in Honolulu, Hawaii, http://home.pages.at/onkellotus/TTK/English_Gong_TTK.htmlwww.terebess.hu/english/tao/gong.html, www.archive.org/ www.iewu.edu/Lao1.htm]Gorn-Old [Old, Walter Gorn. The Simple Way, Laotze. London: Philip Wellby, 1904, 1905. Walter Gorn-Old, Lao Tze: The Tao-Teh-King: A New Translation with Introduction and Commentary (Formerly published under the title "The Book of the Simple Way" in 1904) , Published: London: Rider & Co., 1929]Gu [ Vedeti: Zhengkun Gu ,Title: Lao Zi( Lao Tzu; Lao Tseu): The Book of Tao and Teh Published: Beijing: Peking University Press, 1995]Guenon[Guénon, René. Apercus sur l'esoterisme islamique et le taoisme / Rene Guenon ; avant-propos de Roger Maridort. –Paris, Gallimard, 1992 (53-Mayenne : Impr. Floch). - 157 p. : couv. ill. ; 19 cm. - (Collection Tradition).ISBN 2-07-072749-1, René Guénon. Tao-te-king, ch. XI. - Cf. L'Omphalos, symbole du Centre, juin 1926; René Guénon, Le Centre du Monde dans les doctrines Extrême-Orientales, Regnabit - 6e année – N° 12 – Tome XII – Mai 1927]Guiraud [Daniel Guiraud, in I Ching / Tao Te Ching, Courrier du livre, 1987, ISBN 2702901972]Hansen[Chad Hansen, A Taoist Theory of Chinese Thought, Oxford University Press, 2000]Hatcher [Bradford Hatcher,Tao Te King(Wang Bi), 2005]Headless version [see Clatfelder Jim]Hardy [Hardy, Julia M., "Influential Western Interpretations of the Tao Te Ching," in Lao-Tzu and the Tao-te-ching, edited by Livia Kohn, and Michael Lafargue, State University of New York, 1998]Haven [Haven Marc, Tao Te King. Lao Tseu. Le livre du Tao et de sa vertu, initialement une traduction par un auteur anonyme, éditions Devy-Livres. Paris 1969 Lao Tseu - Tao Te King, le livre du Tao et de sa vertu , suivi d'Aperçus sur les Enseignements de Lao Tseu. Traduit par Marc Haven et Daniel Nazir, Docteur Marc Heaven qui demanda, avant son décès, à son ami Daniel Nazir de terminer son oeuvre, éditions Dervy-Livres, Paris, collection "Mystiques et Religions”, 1988, 245 p Lao Tseu, Tao Te King”, trad. Marc Haven et Daniel Nazir, Editions Dervy 1996]Heider [John Heider, 1985,]Heidegger [Heidegger Martin, Paul Shih-yi Hsiao translation of eight chapters from the Tao Te Ching,1946 ; see: "A Dialogue on Language (between a Japanese and an Inquirer)." in Heidegger, On the Way to Language, P. D. Hertz, trans. (New York: Harper & Row, 1971). Hereafter OWL.]Henricks 1[Henricks, Robert G. The Tao Te Ching by Lao Tzu (trad., annot. et intro.)]Henricks 2[Henricks, Robert G., Title: Lao-Tzu: Te-Tao Ching: A New Translation Based On The Recently Discovered Mawangdui Texts, Published: New York: Ballantine Books, 1989,]Henricks 3[Henricks, Robert G.,Title: Lao Tzu’s Tao Te Ching: A Translation of the Startling New Documents Found at Guodian Published: New York: Columbia University Press, 2000]Hin-Shun [Yan Hin(Khin)-shun Lao Tzî - Tao De Tzîn, a lui Ian Hin-Şun, Filosoful antic chinez Lao Tzî şi invătătura sa; Editura de stat pentru literatura stiintifica,1953, 165 pagini (traducere din lb.rusa) Yan Hin Shun — The Ancient Chinese Philosopher Lao Tse and His Teaching. Publ. Moscow-Leningrad, by AN USSR, Moscow-Leningrad, 1950, Ян Хин-Шун, Лао Цзы. Дао дэ Цзин, Древнекитайский философ Лао-Цзы и его учение; Ян Хин-Шун, Академия Наук СССР. Институт философии. М.Л. :АН СССР, 1950]Hinton [Hinton, David, Tao Te Ching, Lao Tzu. Washington, DC: Counterpoint, 2000]Ho [Ho, Lok Sang, The Living Tao:The Art and Way of Living,A Rich & Truthful Life, translation with annotations ,Lingnan University,September 1, 2002 ]Hoff [Benjamin Hoff, The Way to Life, At the Heart of the Tao Te Ching, 1981]Hogan [ Ron Hogan(previously known as Jesse Garon), 2000]Hond [Bram den Hond, Chinese (Mawang Dui)]Houang [Houang, François et Pierre Leyris, Lao-Tzeu, La Voie et sa vertu, Tao-tê-king, texte chinois présenté et traduit par François Houang et Pierre Leyris, Collection " Points-Sagesses", n° 16, Paris, Editions du Seuil, 181 p.,1949, 1979]

Hsuing[Hsuing, Y.T. Lao Tze, Tao Te Ching. Chinese Culture. Vol. 18. Taiwan: China Academy, June, 1977]Huang C. [Huang, Chichung, Tao Te Ching: A Literal Translation, JAIN PUB, 2003]Huang T. [Huang, Tao, Laoism: The Complete Teachings Of Lao Zi( Lao Tzu; Lao Tseu) 312 pp, Publisher:Brumby Holdings, 2001]Hwang [Shi Fu Hwang, Tao Teh Chin: The Taoists' New Library Publisher: Taoism Pub Date Published: 1991 ]Hu [Hu Tse-ling. Lao Tzu, Tao Teh Ching. Chengtu, Szechuan: Canadian Mission Press, 1936]Hughes [Hughes, Ernest Richard , “Tao Te Ching,” Chinese Philosophy in Classical Times. London: J.M. Dent, 1942, 1950; Hughes, E. R., Shikantaza, An Introduction to Zen, by Edited and Translated by E. R. Hughes]Inouye [Inouye, Shuten. Laotse, Tao Teh King. Tokoyo: Daitokaku, 1928]Intoppa [Italian interpretation-interpolation by Francesco Intoppa, 2000]Ivanhoe [Philip Ivanhoe The Taodejing of Lao Tseu, Seven Bridges Press, 2002]Jeff [Jeff Rasmussen, Spirit of Tao Te Ching, Nisi Sunyatta, 2000]JiyuRen [Ren Jiyu, He Guanghu, Gao Shining, Song LiTao and Xu Junyao, Title: A Taoist Classic The Book of Lao Tseu . Published: Beijing: Foreign Languages Press, 1985, 1993. ISBN 7-119-01571-0] Julien [Stanislas Julien, 1842 Julien, Stanislas, Lao Tseu, Tao-Te-King, Le Livre de la Voie et de la Vertu, composé dans le vi. siècle avant l'ère chrétienne. Paris, Ed.Duprat, Paris, 1842;La traduction française de Stanislas Julien s'appuie pour les passages difficiles sur le fameux commentaire de Heshang gong (fin du II-e ap. J.-C.)].Kaltenmark [Kaltenmark, Max, Lao Tseu et le taoïsme, Seuil, coll. «Maîtres spirituels », 190 p. Paris,1982]Kim [Ha Poong Kim, Title: Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation Published: Philadelphia, PA: Xlibris, 2003]Khin-shun[vedeti/see: Hin-Shun]; Kimura [Yasuhiko Genku Kimura, Tókyó 1959]Kitselman [A.L. Kitselman II. ,Title: Tao de jing (The way of peace) of Lao Tseu, 600 B.C. Published: Palo Alto, CA: The School of Simplicity, c1936]Kiyoashi [Kiyoshi Miki, Tetsuroo Watsuji, Tao Te Ching]Kline [A. S. Kline,Lao Tzu, Tao Te Ching(The Book of the Way and its Virtue), 2003]Kromal [Karl Kromal, 2002 Tao Te King(Wang Bi) ]Kunesh [Tom Kunesh ]Kwok [Man-Ho Kwok, Palmer, Ramsay, 1993]LaFargue[LaFargue, Michael, The Tao of the Tao Te Ching: A Translation and Commentary. Albany: State University of New York Press, Suny, 1992; LaFargue, Michael, Tao and Method. A Reasoned Approach to the Tao TeChing. Albany: State University of New York Press,1994]Lao [Lao C’en. The Way of the Tao: An Interpretation of the Writings of Lao Tzu. La Jolla, CA: Day Press, 1980]Larose [English interpretation by Ray Larose, ~ 2000 http://www.Taozang.com/Taodejing.html]Larre [Claude Larre, François Cheng, Tao de Jing : Le Livre de la voie et de la vertu, Lao Zi( Lao Tzu; Lao Tseu), traduit par : et commentaire spirituel de Claude Larre, préface de : François Cheng, Desclée De Brouwer, Paris, Parution : 14-03-2002; Claude Larre Lao Tseu, Tao Te King. 1984, ISBN 2226021183 (Poche); Claude Larre and Elizabeth Richat de la Valée, Rooted in Spirit, The Heart of Chinese Medicine.Translated by. Sarah Stang. (Barrytown: Station Hill Press, 1995) 190, 91; Claude Larre, Il libro della Via e della Virtú (Le livre de la Voie et de la Vertu, 1977). “Di fronte e attraverso”, Jaca Book, Milano, maggio 1993. http://books.google.ro/books?id=Q_dUmISd38YC&pg=PA192&dq=Claude+Larre&lr=&hl=en#v=onepage&q=Claude%20Larre&f=false] Lau [Lau, D.C., Lao Tzu: Tao Te King, Published: London, New York: Harmondsworth: Penguin Books, 1963; Tao Te Ching, Hong Kong: The Chinese University Press, 1968, 1982 (éd. révisée; rev. of earlier edition without Chinese text,); Allan, Sarah (Editor and Introduction), Lao Tzu : Tao Te Ching : Translation of the Ma Wang Tui Manuscripts, translated by D. C. Lau, Alfred A. Knopf, 1994 Edition]Lauer [Conradin Von Lauer]Leary [Timothy Francis Leary Tao Te Ching, 1966, Poets Press]Leebrick [John R. Leebrick Lao Tse, Tao Teh Ching ,Classic of the Way and Its Nature, 1980]Legge[James Legge ,The Tao Teh King or, The Tao and its Characteristics by Lao-Tse; James, Legge. "The Texts of Taoism", translation., London, 1881, 1891]Le Guin [Le Guin, Ursula K. with the collaboration of J. P. Seaton, A Book about the Way and the Power of the Way (Lao Tzu: Tao Te Ching translation), , A Book about the Way and the Power/Nature of the Way, Published: Boston: Shambhala Publications, October, 1997, 1998 Le Guin, Ursula K., Shambhala, 1997] Li David [David H. Li Tao de Jing: A New-Millennium Translation, Premier Publishing] Lin P.J. [Lin, Paul J., A Translation of Lao Tzu’s Tao Te Ching and Wang Pi’s Commentary. Ann Arbor Center for Chinese Studies,The University of Michigan, Ann Arbor 1977]

Lindauer[David Lindauer]LiouKiaHwai [Liou Kia-hway, Lao-tseu: Tao Tö King. Traduit du chinois par Liou Kia-hway, preface d'Etiemble, Editions Gallimard, Paris, 1967, 1969; Philosophes taoïstes, tome 1 : Lao-Tseu, Tchouang-Tseu, Lie-Tseu Traduit du chinois par Benedykt Grynpas et Liou Kia-Hway. Édition de Benedykt Grynpas et de Liou Kia-Hway. Avant-propos, préface et bibliographie par Étiemble. Collection : « Bibliothèque de la Pléiade » (No 283), 896 pages, Paris, Gallimard ,1980; Liou Kia-hway, L’oeuvre complète de Tchouang-tseu. Paris : Gallimard, « Connaissance de l’Orient », n° 28, (1969) 1978 ]Liu Shi [Liu Shicong (Yang Shu'an), Title: Lao Zi( Lao Tzu; Lao Tseu); Published: Beijing, China: Chinese Literature Press, 1997].Ludd [Ned Ludd, Tao Te Ching]Lynn [Richard John Lynn, Title: The classic of the way and virtue : a new translation of the Tao-te ching of Lao Tseu as interpreted by Wang Bi, Published: New York: Columbia University Press, c1999 ]Mabry [John R. Mabry, PhD]Mair [Victor H. Mair, Tao Te Ching : The Classic Books of Integrity and the Way. New York: Bantam, 1990. ]Ma Kou [Ma Kou, Lao Tseu: Tao Te King – Le livre de la voie et de la vertu. Traduit par Ma Kou. Albin Michel, Paris, 1984]Ma Lin [Ma, Lin (2006), Deciphering Heidegger's Connection with the Taodejing, Asian Philosophy. Vol 16, No. 3, pp. 149–171]Martin [William Martin, 1999]Maurer [Maurer, Herrymon, Lao Tzu/Tao Teh Ching: The Way of the Ways ,Tzu, Lao; Translated with Commentary By Herrymon Maurer ,Libraire: Ron Ramswick Books, Schocken Books, New York, New York, USA., 1985]MacHovec [Frank J. MacHovec, 1962]Marshall [Bart Marshall, Lao Tsu Tao Te Ching, A New English Version, 2006]Matgioi [Matgioi (Albert de Pouvourville), Le Tao de Laotseu, traduit du chinois par MATGIOI(Albert de Pourvourvilles), Paris, Librairie de l'Art Indépendant,1894; La via taoista (La Voie rationelle). “I libri del Graal”, Basaia, Roma, aprile 1985.]McDonald [John H. McDonald, Tao Te Ching, by Lao-Tzu, complete online text, a translation for the public domain, 1996]McCarroll [Tolbert McCarroll, 1982]Mears [Isabella Mears, Tao Te Ching, London: Theosophical Publishing House, 1916, 1922; Mears, Isabella (1853-1936), Tao Te King, A Tentative Translation from the Chinese, 1916 translation, reset with corrections and revisions by Dr. Mears London: Theosophical Publishing House, 1922, facsimile reprint with introduction and notes by Isabella Mears and with an appended introduction by Paul Tice, available from The Book Tree, 2003]Medhurst [C. Spurgeon Medhurst, 1905]Merel 1 [Peter Merel]Merel 2 [Peter Merel]Mirahorian [Mirahorian Dan, Florin Bratila, Tao Jian Wen, Cartea Caii si Virtutii, Intelepciunea Orientului antic in opera lui Lao Tseu si rezonantele sale actuale, Colectia Camp Fundamental, Ed. Ioana, 1992, 224 pagini, vedeti aceasta traducere completa pe: http://www.scribd.com/essenza_divina ]Mitchell [Stephen Mitchell, Title: Tao Te Ching: An Illustrated Journey, Published: 1988, London: Frances Lincoln, 1999]Moran [Moran, Patrick Edwin. Three Smaller Wisdom Books: Lao Zi( Lao Tzu; Lao Tseu)’s Tao De Jing. Lanham, NY: University Press of America, 1993.]Moss [Moss Roberts, Chinese (MWD, Guodian), 2001]Muller [Charles Muller,The Tao Te Ching by Lao Tzu; Translated during the summer of 1991, Revised, July 1997; Yi-Ping Ong, "The World of Lao Tzu and the Tao Te Ching," Tao Te Ching, translation by Charles Muller, with Introduction and notes by Yi-Ping Ong, pp. xiii-xxxi, Barnes and Noble Books, 2005]Nakamura [Nakamura, Julia V., The Japanese tea ceremony; an interpretation for Occidentals, by Julia V Nakamura; [with combined teachings from Taodejing and Zen Buddhism], Peter Pauper Press, 1965]Ni [Ni Hua-Ching, Title: Complete works of Lao Tzu: Tao teh ching & Hua hu ching, Published: Malibu, CA: Shrine of the Eternal Breath of Tao, 1979]Noël [François Noël(1651-1729) - brought to France by Antoine Gaubil (1689-1759) First complete translation of the Taode jing - into Latin]Nyssen [Olivier Nyssen Lao Tsé Tao-te-king]Org [Org, Lee Sun Ching. Lee Sun Chen Org Lao Tzu: Tao Te Ching Translation Based on His Taoism. Writers Cub Press, 1999. ]Ould [Ould, Herman. The Way of Acceptance. London: A. Dakers, 1946.]

http://www.scribd.com/essenza_divina

Old [Walter R. Old, The book of the path of virtue : or, A version of the Tao-Teh-King of Lao-Tze; with an introduction & essay on the Tao as presented in the writings of Chuang-Tze / by Walter R. Old. Tao de jing. English, Madras : Theosophical Society, 1894]Parinetto [Luciano Parinetto Lao Tse. La Via in cammino (Taotêching). “Civiltà antiche”, La Vita Felice, Milano, febbraio 1955. http://www.liberliber.it/biblioteca/l/lao_tzu/tao_te_ching/html/index.htm]Pauthier [Pauthier, Jean Pierre Guillaume. Le Taò-té-King, ou le Livre révéré de la Raison suprême et de la Vertu par Lao Tseu,Ed. Didot, Paris,1938 Traduit en français et publié pour la première fois en Europe avec une version latine et le texte chinois en regard, accompagné du commentaire complet de Sie-Hoéï, d'origine occidentale, et de notes tirées de divers autres commentateurs chinois (Paris: Didot 1838); Pauthier G., Lao-tseu, Tao-te-King ( Livre de la Raison Supreme et de la Vertu) traducere si comentariu Pauthier G., in" Chefs-d'oeuvre litteraires de l'Inde, de la Perse, de l’Egypte et de la Chine" tome deuxieme :" Chi-King" p.399, Ed.Maisonnewe et C-ie, Paris, 1872].Qixuan [Qixuan, Liu, Lao Tseu: The Way. A New Translation, The Mid-America Press, Inc., 2002, 38 p.]Ram[Lao Tse/Lao Tze , "Tao Te King"- Cararea si virtutea, 82 paragrafe(I - LXXXII), Elie Dulcu, Aninoasa-Gorj, Editura Ram,1932,(aceasta editie , cu 82 (in loc de 81) capitole, este prezentata in paralel cu varianta care o plagiaza [4] Lao-Tze ,Tao Te King sau Cartea Cararii Supremului Adevar, de Gregorian Bivolaru, reprezinta o copiere "imbunatatita si corectata" a editiei publicate in 1932, de Editura Ram, Aninoasa-Gorj, intitulata: Lao Tse , TAO TE KING - Cararea si virtutea]Red Pine [Pine, Red (Bill Porter) Lao-tzu’s Taoteching. San Francisco: Mercury House, 1996.]Rémusat [Abel-Rémusat, M. "Memoire sur la vie et les opinions de Laou-Tseu",première traduction partielle du Tao-Te-King, Paris, 1823. Mémoires de l’Academie Royale des inscriptions et belles lettres, vol. VII].Rick [Rick Harbaugh, Chinese Characters: A Genealogy and Dictionary, 550 pages , Editeur : Zhongwen.Com ,1998, ISBN-10: 0966075005 http://zhongwen.com/Tao.htm]Roberts [Moss Roberts, Chinese (MWD, Guodian), 2001]RobertsH [Roberts, Holly, Tao Te Ching: the Art and the Journey (Illustrated), Anjeli Press, 2005]Robinet [ Robinet, Isabelle, Lao Tseu et le Tao, Paris, Bayard, 1996; Robinet, Isabelle, Les commentaires du Tao tö king jusqu'au Vile siècle,Paris : Collège de France : Institut des hautes études chinoises , 1977]Rosenthal [Rosenthal, Stanley (Shi-tien Roshi), The Tao. Cardiff: The author, 1977; IX 1984,The Tao Te Ching. An Introduction by Stan Rosenthal. [“British School of Zen Taoism”] IX 1984 , © ReligiousWorlds ~ Revised (August) 2006]) http://www.stillness.com/tao/ttc_rosenthal.txtRubin [Rubin, Vera C., "Dark Matter in the Universe," [highly readable scientific paper with "DENNIS" cartoon illustrated above, by the astronomer Dr. Vera Cooper Rubin, whose early theories (1974) on dark matter were revolutionary — with exquisite, unintended parallels to Tao Te Ching cosmology]. Proceedings of the American Philosophical Society, Vol 132 (1988), No 4, pp. 434-443.Sakurazawa Yukikazu (George Ohsawa)]Schmidt [Schmidt, Karl Otto. Tao-Teh-Ching: Lao Tzu’s Book of Life. (tr. fr. German by Leone Muller). Lakemont, GA: CSA Press, 1975]Seddon [Keith H. Seddon, Lao Tzu Tao Te Ching. A New Version, with Introduction, Notes, Glossary and Index]Sheets & Tovey [Alan Sheets & Barbara Tovey, "The Way of the Action of the Soul", Tao Te King Chinese - English by Alan Sheets & Barbara Tovey, 2002]Sorrell [Sorrell, Roderic & Amy Max Sorrell, Tao Te Ching made easy. Observations on the Tao. The Art of Peace. Translation and Commentary by Roderic Sorrell+ Amy Max Sorrell. New Mexico: Truth or Consequences, 2003]Star [Star, Jonathan, Tao Te Ching: The Definitive Edition. New York: Putnam, Jeremy P.Tarcher, Penguin, 2001]Sumitomo [Sumitomo, O., Das Tao Te King von Lao Tse German interpretation by O. Sumitomo, 1945]Suzuki [D.T. Suzuki & Paul Carus , Lao-tze's Tao Teh King, Chinese and EnglishTranslation, 1913

Suzuki D.T. and Paul Carus, The Canon of Reason and Virtue (Lao-tze's Tao Teh King) Chinese and English; A translation of Tao te Ching by two prominent 20th century Buddhists. Includes the complete Chinese text of the Tao te Ching as embedded graphics]Ta-Kao [Ch'u Ta-Kao, Lao Tzu, Tao Te Ching: Translated From the Chinese Ch'u Ta-Kao, Foreword by Dr. Lionel Giles. 95pp, Fifth impression of original issued by the Buddhist Society in 1937, translation., New York, Samuel Weiser, 1973].Tan [Han Hiong Tan, The wisdom of Lao Zi( Lao Tzu; Lao Tseu): a new translation of Tao De jing(The Power of Tao) by Han Hiong Tan,Publisher: Aspley, Qld. : H. H. Tan (Medical), 2003.]Taplow [Alan B. Taplow, Lao Tzu Talks to Be, An interpretation of the Tao Te Ching,First published in 1982 - ISBN 0-941758-01-X 1997]Terence [Terence James Stannus Gray (Wei Wu Wei) Open Secret , Hong Kong University Press,The Oxford University Press, Amen House, London, E.C.4, And 417 Fifth Avenue, New York 16, Are The

Exclusive Agents For All Countries Except Asia East Of Burma, First printing, April 1965, 1000 copies,© T. J. Gray 1965,Printed in Hong Kong by CATHAY PRESS 31 Wong Chuk Hang Road, AberdeenTran Cong [Tien Cong Tran, Phenomenological Interpretation of Lao Tzu's Tao Te Chingby Tien Cong Tran, Published Authorhouse 2001, 2002]Trottier[John Louis Albert Trottier, The Way of the Universe: Tao Teh Ching,The Classic Words of Tao & Virtue,The Laws of the Universe and Power, 1994]Ts'ao [Ts'ao Tao-Chung (Cao Taochong, 道德經, Taoist nun, fl. 1119-1125), Lao Tzu Chu, (Commentary on the Tao Te Ching), 21 citations, published in Lao Tzu's Tao Te Ching, translated by Red Pine, Mercury House, 1996 (see chapters: 1, 7, 14, 15, 20, 25, 26, 32, 33, 34, 48, 54, 56, 61, 63, 70, 71, 72, 78, 80 & 81)]Unknown [Translator: unknown; Title: A Taoist classic, the book of Lao Zi( Lao Tzu; Lao Tseu), Published: Beijing: Foreign Languages Press, 1993]Vladimir [Vladimir Antonov, Lao Tse, Tao Te Ching,Translated from Russian by Mikhail Nikolenko, Published in 2007 by New Atlanteans 1249 Birchview Rd Lakefield, Ontario K0L 2H0, Canada ]Wagner [Wagner, Rudolf G. Title: A Chinese reading of the Taodejing: Wang Bi's commentary on the Lao Tseu with critical text and translation, Published: Albany: State University of New York Press, c2003]Waley [Arthur Wailey, Title: Tao Te Ching, Published: 1934,Hertfordshire: Wordsworth Editions, 1997, http://afpc.asso.fr/wengu/wg/wengu.php?l=Taodejing]Walker [Walker, Brian Browne, 1996; Tao Te Ching (The Tao Te Ching of Lao Tzu, 1995). “Piccola Biblioteca Oscar”, Mondadori, Milano, giugno 1998]Wang [Wang, Robin R., "Zhou Dunyi's Diagram of the Supreme Ultimate Explained (Taijitu shuo): A Construction of the Confucian Metaphysics" [with commentary on Taodejing, Chapters 16, 28, 37, 40, 42], Journal of the History of Ideas, Vol. 66 (2005) No. 3, pp. 307-323]Watters [Watters, Thomas , Lao-Tzu, a study in Chinese philosophy, Published: Hongkong, 1870]Watts [Watts Alan, Al Chung-liang Huang, Tao: The Watercourse Way(Tao: Calea ca o curgere a apei), Pantheon, New York, 1975; in traducerea lui Dinu Luca: Tao, Calea ca o curgere de apa, Humanitas, 1995]Wawrytko [Wawrytko, Sandra A., "The Viability (Tao) and Virtuosity (De) of Taoist Ecology: Reversion (Fu) as Renewal," Journal of Chinese Philosophy, Volume 32 (March, 2005), #1, pp. 89-103. (JCP)]Wei [Henry Wei, The Guiding Light of Lao Tzu: a new translation and commentary on the Tao Teh Ching, A QUEST BOOK, Edition: Mild Wear , Publisher: Theosophical Publishing House, 234 pages ,Date published: 1982]Welch [Jerry C. Welch(Khiron), Thou Dei Jinn translated by Khiron (Jerry C. Welch), the Kuei-Shen Hsien 1998.,Published on electronic media in the United States of America. Written and Illustrated by Khiron (Jerry C. Welch) the Kuei-Shen Hsien. Calligraphy by Walter E. Harris III. Digitally Mastered by Erik Stackhouse.,1998 Chinese (Mawang Dui); ]Wieger [Wieger, Léon S.J., Lao-tzeu, Tao-tei-king, traducere si interpretare in " Les Pères du système taoïste, Sienhsien, 1913. Léon Wieger, Les Pères Du Système Taoïste, I Lao-Tzeu, II Lie Tzeu,III Tchoang-Tzeu, Les Humanités D’extrême-Orient,Série Culturelle Des Hautes Études De Tien-Tsin, Société d’Édition Les Belles Lettres, 95 Boulevard Raspail, Paris, Cathasia,1913, 1950, 1975. /Leon Wieger-Wisdom of the Taoist Masters: The Works of Lao Zi( Lao Tzu; Lao Tseu) , Lie Zi (Lieh Tzu), Tchouang Tseu(Zhuang zi)(Chuang Tzu); Tao Te Ching. L’opera di Lao-tzu. In: I Padri del Taoismo (Les Pères du Système Taoïste). “Grandi Pensatori d’Oriente e d’Occidente. Le Tradizioni”, Luni, Milano, febbraio 1994.]Wilhelm [Wilhelm Richard, Tao Te King, trad., Ed. de Medicis, 1984; Wilhelm, Richard, Tao Te Ching, trans. H.G. Ostwald. London: Arkana/Routledge & Kegan Paul, 1985.]Wing [R.L. Wing, The Tao of Power, Lao Tzu's Classic Guide to Leadership, Influence and Excellence, A New Translation of Tao Te Ching from Chinese into English by R.L. Wing,Publisher: Broadway, Édition Doubleway, 192 pages ,1986]Wong [Eva Wong, Li Ying-Chang, Lao-Tzu's Treatise on the Response of the Tao: A Contemporary Translation of the Most Popular Taoist Book in China by Eva Wong, Religion - 102 pages Sean (INT) Dennison - Jul 2003, Wong, Eva, The Taode Jing in Practice, in Teaching the Taode Jing, ed. by Gary D. DeAngelis, Oxford University Press, 2008] Wrigley [Wrigley, Ted, English interpretation by Ted, Wrigley, http://www.geocities.com/Athens/Bridge/7687/taote.html, http://home.pages.at/onkellotus/TTK/English_Wrigley_TTK.html, www.terebess.hu/english/tao/wrigley.html, www.geocities.com/Athens/Bridge/7687/taote.html]Wu John [ Wu, John C.H, Tao The Ching,1939; New York: St. John’s University Press, 1961]Wu Yi [Wu Yi, The Book of Lao Tzu (Tao Te Ching). San Francisco: Great Learning Publishing Company, 1989.]

Xiao [Xiao Min Feng Lao Tseu, La Voie du Tao, Éditions Alternatives, ISBN : 2 86227 243 4,Paris, 2000]Yang [Xiaolin Yang,Lao Zi( Lao Tzu; Lao Tseu) A Modern Chinese And English Translation, Six Star Publishing, 2002]Yen [Yen Ling-feng. A Reconstructed Lao Tzu. (tr. fr. Chinese by Chu Ping-yi). Taipei: Ch’eng Wen Pub., 1976]Yu-lan Feng [Yu-lan Fung A History of Chinese Philosophy, Vol. 1: The Period of the Philosophers (from the Beginnings to Circa 100 B. C.),by Yu-lan Fung (Author), Derk Bodde (Translator); Princeton University Press,492 pp,1952, 1983; Fong Yeou-Lan; Précis d'histoire de la philosophie chinoise : D'après le texte anglais édité par Derk Bodde;Traduction de Guillaume Dunstheimer; Préface de Paul Demiéville , 367 p. Éditions PAYOT - Paris. l édition : 1952, Paris, Éd. Le Mail, 1992; Fung, Yu-lan, Lao-tzu and Chuang-tzu. In: The spirit of Chinese Philosophy (translator: E.R. Hughes), London: Kegan Paul, 1947, 59-80], Yutang [Yutang, Lin, The Tao Te Ching, The Wisdom of Laotze(Laotse). New York: published by Random House Modern Library,1948]Zhang [Thomas Z. Zhang, Jackie X. Zhang, Tao Te Jing in Plain English,104pp, Publisher: Authorhouse, 2004]Zhengkun [Gu Zhengkun, Lao Zi( Lao Tzu; Lao Tseu): the Book of Tao and Teh, Peking University Press, Pages: 320, Publication Date: 1995]Zi-chang [Tang, Zi-chang, Wisdom of Tao, Published: San Rafael, CA.: T. C. Press, 1969 ]

articol publicat pe: https://www.facebook.com/groups/awakeningnow/permalink/388572981179180/

situri: Other translations of the Tao te Ching onlinehttp://mysticwicks.com/archive/index.php/t-195145.htmlTao Te King Versions (http://home.pages.at/onkellotus/http: //www.tao-te-king.orghttp: //home.pages.at/onkellotus/TTK/Chinese_Uni-WB_TTK.html

Dictionar buddhisthttp: //www.orientaloutpost.com/dictionary.phpOutil : Convertir un texte chinois en pinyinhttp: //www.ramou.net/iphp/romaniser.phpDictionnaire chinois EFEO Pinyin Wade-Gileshttp: //www.chine-informations.com/chinois/dictionnaire/index.phpPeter A. Merel. Tao De Ching - Lao Tzehttp: //www.chinapage.com/gnl.htmlhttp: //www.nlc.gov.cn/zxfw/jiangzuozhanlan/zhanlan/daodejing/html/01.htmhttp: //home.pages.at/onkellotus/TTK/_IndexTTK.htmlTao Te Ching By Lao Tzu, Laozi, Stephen Addiss, Stanley Lombardohttp://books.google.com/books?id=hXoEv5WpqukC&printsec=frontcover&dq=Tao+Te+Ching+By+Lao+Tzu,+Laozi,+Stephen+Addiss,+Stanley+LombardoTranslated Chinese Textshttp: //www.a01creative.com/work_details.php?writing=dao-de-jing-way-of-virtue-classic&category=chinese-texts

"The Tao Teh King" or "The Tao and Its Characteristics", translated by James Legge, 1891. (Source: Project Gutenberg) "The Canon of Reason and Virtue", translated by D. T. Suzuki and Paul Carus, 1913. (Source: Internet Sacred Text Archive) "Laotzu's Tao and Wu Wei" translated by Dwight Goddard and Henri Borel, 1919. (Source: Internet Sacred Text Archive)http: //www.yellowbridge.com/onlinelit/daodejing.phphttp: //www.duhtao.com/translations.htmlhttp: //www.tao-te-king.orghttp: //translate.google.com/http: //ctext.org/dictionary.pl?if=en&id=98330http: //de.thefreedictionary.com/aussch%c3%bcttenhttp: //www.wordhippo.com/what-is/the-meaning-of/german-word-ebenfalls.htmlhttp: //www.babylon.com/affiliates/landing/index.php?id=12315http: //www.zdic.net/zd/zi/ZdicE8ZdicB0ZdicB7.htm

http: //www.mdbg.net/chindict/chindict.php?wdrst=0&popup=1&wdqchid=%E8%BE%9F%E8%B0%B7http: //cailab.net/cgi-bin/wordlook.pl?searchtype=chinese&word=traditionalhttp: //dict.youdao.com/w/%E7%9C%9F%E4%BA%BA/http: //www.ramou.net/ texte chineze adnotateOutil : Convertir un texte chinois en pinyinhttp: //www.ramou.net/iphp/romaniser.phptexte adnotate http: //www.ramou.net/zhCadreActualite.htmdictionare http: //www.ramou.net/di/diTable.htmZhuang Zi | Ch 01《庄子·内篇·逍遥游第一》- Chapitre 1 - Libre Errancehttp: //cjk.elikozoe.net/index.php?id=zhuangzi-01http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etchttp: //inedia.info/zhongwen/http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htmZhuang Zi | Ch 01《庄子·内篇·逍遥游第一》- Chapitre 1 - Libre Errancehttp: //cjk.elikozoe.net/index.php?id=zhuangzi-01http: //www.chinesedic.com/en/to+fast+or+abstain+from+meat,+wine+etchttp: //inedia.info/zhongwen/http: //www.wudangdao.com/TAOISM/yellowbridge/daodejing/daodejingINDEX.htm

Date post:	06-Aug-2015
Category:	Documents
Upload:	guidedawakening
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