Twelve Versions
of
+++
as such,
there is
Ugliness too.
Wickedness
enters as well.
Hard and Easy
are complementary;
Long and Short
are relative;
High and Low
are comparative;
Pitch and Sound
make harmony;
Before and After
are a sequence.
Indeed
the Wise Man's office
is to work
by being still;
he teaches
not by speech
but
by accomplishment;
he does
for everything,
neglecting none;
their life
he gives to all,
possessing none;
and
what he brings to pass
depends on
no one else.
As he succeeds,
he takes no credit
and just because
he does not take it,
credit never leaves him.
+
"The Way of Life:
Lao Tzu",
translated by
Raymond B. Blakney,
Mentor Books,
New American Library,
1955,
p. 54
the concept of Ugliness
arises as well.
When people realize
what Goodness is,
the concept
of Badness arises also.
Being and Nothing
produce
each other.
Easy and Difficult
create
each other.
Long and Short
reveal each other.
High and Low
support each other.
Sound and Voice
harmonize
with each other.
Front and Back
follow each other.
So the Sage acts
without doing
and teaches
without speaking.
He causes
the movement
of the myriad things
but does not
control them.
He creates
the myriad things
but does not
take them
as his own.
He nurtures
the myriad things
but does not
presume upon
his abilities.
He succeeds
in his endeavors
but
does not dwell on
his success.
And it is because he
doesn't dwell on
his successes
that
they are not obscured.
All ideas and values
are established
by people,
and
value judgments
come
through comparisons.
But the way
we look at things
must constantly change,
and thus
our value judgments
must constantly change.
So
when dealing with
Beautiful and Ugly,
Being and Nothing,
Difficult and Easy,
Long and Short,
High and Low,
Front and Back, etc.,
take them
lightly
and
don't let them
cause you
trouble.
+
"The Tao Speaks:
Lao-Tzu's Whispers
of Wisdom",
adapted and
illustrated
by Tsai Chih Chung,
translated by
Brian Bruya,
Anchor Books,
Bantam Doubleday
Dell Publishing,
1995,
p. 32 - 33
+++
Tao Two
People
through
finding something
Beautiful
think
something else
Un-beautiful,
through finding
one man
Fit
judge another
Unfit.
Life and Death,
though stemming
from each other,
seem to conflict
as stages of change,
Difficult and Easy
as
phases of achievement,
Long and Short
as
measures of contrast,
High and Low
as
degrees of relation;
but,
since the varying
of Tones
gives music to
a Voice
and "What Is"
is the
"was"
of
"What Shall Be",
the sanest man
sets up
no deed,
lays down
no law,
takes
everything that happens
as it comes,
as
something
to "animate",
not
to "appropriate",
to Earn,
not to Own,
to accept naturally
without
self-importance:
if you never
assume importance
you never
lose it.
+
"The Way of Life
According to Laotzu:
An American Version",
translated by
Witter Bynner,
Capricorn Books,
1944,
p. 25 - 26
+++
Tao Two
When Beauty
is universally affirmed
as Beauty,
therein
is Ugliness.
When Goodness
is universally affirmed
as Goodness,
therein
is Evil.
Therefore:
Being and Non-being
are
mutually posited
in their emergence.
Difficult and Easy
are
mutually posited
in their complementariness.
Long and Short
are
mutually posited
in their positions.
High and Low
are
mutually posited
in their contradiction.
Voice and Tone
are
mutually posited
in their unity.
Front and Back
are
mutually posited
in their succession.
Thus, the Wise
deals with things
through
non-interference
and teaches
through
no words.
All things flourish
without interruption.
They grow
by themselves,
and no one
possesses them.
Work is done,
and no one
depends on it.
Achievements
are made,
but no one
claims Credit.
Because
no one claims Credit,
achievements
are always there.
+
"Tao:
A New Way
of Thinking",
translated by
Chang Chung-yuan,
Perennial Library,
1975,
p. 5 - 6
+++
the Beautiful
as
the Beautiful,
yet this
is only
the Ugly;
the whole world
recognizes
the Good
as
the Good,
yet this
is only
the Bad.
Thus
Something
and
Nothing
produce
each other;
the
Difficult
and the
Easy
complement
each other;
the Long
and
the Short
off-set
each other;
the High
and
the Low
incline towards
each other;
Note
and
Sound
harmonize
with each other;
Before
and
After
follow
each other.
Therefore
the Sage
keeps to the deed
that consists in
taking no action
and
practices
the teaching
that
uses
no words.
The myriad creatures
rise from it
yet
it claims
no authority;
it gives them
Life
yet claims
no possession;
it benefits them
yet
exacts no gratitude;
it
accomplishes its task
yet
lays claim
to no Merit.
It is
because
it lays claim
to
no Merit
that
its Merit
never deserts it.
+
"Lao Tzu:
Tao Te Ching",
translated by
D. C. Lau,
Penguin Books,
1963,
p. 58
+++
Tao Two
The Rise
of Relative Opposites
When the people
of the Earth
all know
Beauty
as Beauty,
there arises
the recognition
of Ugliness.
When the people
of the Earth
all know
the Good
as Good,
there arises
the recognition
of Evil.
Therefore:
Being and Non-being
interdepend
in growth;
Difficult and Easy
interdepend
in completion;
Long and Short
interdepend
in contrast;
High and Low
interdepend
in position;
Tones and Voice
interdepend
in harmony;
Front and Behind
interdepend
in company.
Therefore
the Sage:
manages affairs
without Action;
preaches the Doctrine
without words;
all things
take their rise,
but
he does not
turn away
from them;
he acts,
but does not
appropriate;
accomplishes,
but
claims no Credit.
It is
because
he lays claim
to no Credit
that
the Credit
cannot be taken
away from him.
+
"The Wisdom
of Laotse",
translated by
Lin Yutang,
Modern Library,
Random House,
1948,
p. 47 - 48
+++
Tao Two
If all on earth
acknowledge
the Beautiful
as Beautiful
then thereby
the Ugly
is already posited.
If all on earth
acknowledge
the Good
as Good
then
thereby
is
the Non-good
already posited.
For Existence
and Non-existence
generate each other.
Heavy and Light
complete each other.
Long and Short
shape each other.
High and Deep
convert each other.
Before and After
follow each other.
Thus also
is
the Man of Calling.
He dwells in
Effectiveness
without Action.
He practices
Teaching
without talking.
All beings emerge
and
he does not
refuse himself
to them.
He Generates
and yet
possesses nothing.
He is Effective
and
keeps nothing.
When the Work
is done
he does not
dwell with it.
And just because
he does not dwell
he remains
un-deserted.
+
"Tao Te Ching:
The Book
of Meaning
and Life"
by Lao Tzu,
translated
by Richard Wilhelm
[1910 and 1978],
and translated
into English
by H. G. Oswald,
Penguin Books,
1985,
p. 1 - 2
+++
Tao Two
When
all the world
recognizes Beauty
as Beauty,
this
in itself
is Ugliness.
When
all the world
recognizes Good
as Good,
this
in itself
is Evil.
Indeed,
the Hidden
and
the Manifest
give birth
to each other.
Difficult and Easy
complement
each other.
Long and Short
exhibit
each other.
High and Low
measure to
each other.
Voice and Sound
harmonize
each other.
Back and Front
follow
each other.
Therefore,
the Sage
manages his affairs
without ado,
and
spreads his Teaching
without talking.
He denies nothing
to
the teeming things.
He rears them,
but
lays no Claim
to them.
He does his work,
but
sets no store by it.
He accomplishes
his Task,
but
does not
dwell upon it.
And yet
it is just because
he does not
dwell on it
that
nobody can ever
take it away
from him.
+
"Tao Teh Ching"
by
Lao Tzu,
translated
by
John C. H. Wu
[1961],
Shambhala Press,
1990,
p. 2 - 3
+++
Tao Two
When people
see
some things
as
Beautiful,
other things
become
Ugly.
When people
see
some things
as
Good,
other things
become
Bad.
Being
and
Non-being
create
each other.
Difficult and Easy
support
each other.
Long and Short
define
each other.
High and Low
depend on
each other.
Before and After
follow
each other.
Therefore
the Master
acts
without
doing anything
and
Teaches
without
saying anything.
Things arise
and
she lets them come;
things disappear
and
she lets them go.
She Has
but
doesn't Possess,
Acts
but doesn't Expect.
When her work
is done,
she forgets it.
That is why
it lasts forever.
+
"Tao Te Ching:
A New English Version",
translated by
Stephen Mitchell,
Harper Perennial,
1988,
p. 4
+++
Tao Two
Under Heaven
all can see
Beauty
as Beauty
only because
there is Ugliness.
All can know
Good
as Good
only because
there is Evil.
Therefore
Having
and Not-having
arise together.
Difficult and Easy
complement
each other.
Long and Short
contrast
each other;
High and Low
rest upon
each other;
Voice and Sound
harmonize
each other;
Front and Back
follow
one another.
Therefore
the Sage
goes about
doing nothing,
teaching
no-talking.
The
ten thousand things
rise and fall
without cease,
Creating,
yet not
Possessing,
Working,
yet not taking
Credit.
Work is done,
then forgotten.
Therefore
it lasts
forever.
+
"Lao Tsu:
Tao Te Ching",
translated by
Gia-Fu Feng
and
Jane English,
Vintage Books,
Random House,
1972,
p. 4
+++
Tao Two
in display,
becomes
sheer Ugliness;
and
so it is
that
Goodness
may seem
Greater,
but be
Less.
The Holy Man
prepares
the plot
but
does not Claim
the yield,
he quickens,
but
Possesses not,
Acts,
but remains
concealed.
He
merits much,
but
does not ask
that
any
grant that same;
he finds
his pleasure
in the Task,
and
fears
to find it
Fame.
+
"Tao: A Rendering
into English Verse
of the Tao Teh Ching
of Lao Tsze (B.C. 604)",
translated by
Charles A. Mackintosh,
The Theosophical Publishing House,
1926,
p. 8 - 9
+
of
Tao Two
[see entry #16 for Tao #1]
Tao Two
Since
the world
points up
Beautyas such,
there is
Ugliness too.
If Goodness
is taken as Goodness,Wickedness
enters as well.
For Is and Is-not
come together;Hard and Easy
are complementary;
Long and Short
are relative;
High and Low
are comparative;
Pitch and Sound
make harmony;
Before and After
are a sequence.
Indeed
the Wise Man's office
is to work
by being still;
he teaches
not by speech
but
by accomplishment;
he does
for everything,
neglecting none;
their life
he gives to all,
possessing none;
and
what he brings to pass
depends on
no one else.
As he succeeds,
he takes no credit
and just because
he does not take it,
credit never leaves him.
+
"The Way of Life:
Lao Tzu",
translated by
Raymond B. Blakney,
Mentor Books,
New American Library,
1955,
p. 54
+++
Tao Two
The Theory of Relativity
When people realize
what Beauty is,the concept of Ugliness
arises as well.
When people realize
what Goodness is,
the concept
of Badness arises also.
Being and Nothing
produce
each other.
Easy and Difficult
create
each other.
Long and Short
reveal each other.
High and Low
support each other.
Sound and Voice
harmonize
with each other.
Front and Back
follow each other.
So the Sage acts
without doing
and teaches
without speaking.
He causes
the movement
of the myriad things
but does not
control them.
He creates
the myriad things
but does not
take them
as his own.
He nurtures
the myriad things
but does not
presume upon
his abilities.
He succeeds
in his endeavors
but
does not dwell on
his success.
And it is because he
doesn't dwell on
his successes
that
they are not obscured.
All ideas and values
are established
by people,
and
value judgments
come
through comparisons.
But the way
we look at things
must constantly change,
and thus
our value judgments
must constantly change.
So
when dealing with
Beautiful and Ugly,
Being and Nothing,
Difficult and Easy,
Long and Short,
High and Low,
Front and Back, etc.,
take them
lightly
and
don't let them
cause you
trouble.
+
"The Tao Speaks:
Lao-Tzu's Whispers
of Wisdom",
adapted and
illustrated
by Tsai Chih Chung,
translated by
Brian Bruya,
Anchor Books,
Bantam Doubleday
Dell Publishing,
1995,
p. 32 - 33
+++
Tao Two
People
through
finding something
Beautiful
think
something else
Un-beautiful,
through finding
one man
Fit
judge another
Unfit.
Life and Death,
though stemming
from each other,
seem to conflict
as stages of change,
Difficult and Easy
as
phases of achievement,
Long and Short
as
measures of contrast,
High and Low
as
degrees of relation;
but,
since the varying
of Tones
gives music to
a Voice
and "What Is"
is the
"was"
of
"What Shall Be",
the sanest man
sets up
no deed,
lays down
no law,
takes
everything that happens
as it comes,
as
something
to "animate",
not
to "appropriate",
to Earn,
not to Own,
to accept naturally
without
self-importance:
if you never
assume importance
you never
lose it.
+
"The Way of Life
According to Laotzu:
An American Version",
translated by
Witter Bynner,
Capricorn Books,
1944,
p. 25 - 26
+++
Tao Two
When Beauty
is universally affirmed
as Beauty,
therein
is Ugliness.
When Goodness
is universally affirmed
as Goodness,
therein
is Evil.
Therefore:
Being and Non-being
are
mutually posited
in their emergence.
Difficult and Easy
are
mutually posited
in their complementariness.
Long and Short
are
mutually posited
in their positions.
High and Low
are
mutually posited
in their contradiction.
Voice and Tone
are
mutually posited
in their unity.
Front and Back
are
mutually posited
in their succession.
Thus, the Wise
deals with things
through
non-interference
and teaches
through
no words.
All things flourish
without interruption.
They grow
by themselves,
and no one
possesses them.
Work is done,
and no one
depends on it.
Achievements
are made,
but no one
claims Credit.
Because
no one claims Credit,
achievements
are always there.
+
"Tao:
A New Way
of Thinking",
translated by
Chang Chung-yuan,
Perennial Library,
1975,
p. 5 - 6
+++
Tao Two
The whole world
recognizesthe Beautiful
as
the Beautiful,
yet this
is only
the Ugly;
the whole world
recognizes
the Good
as
the Good,
yet this
is only
the Bad.
Thus
Something
and
Nothing
produce
each other;
the
Difficult
and the
Easy
complement
each other;
the Long
and
the Short
off-set
each other;
the High
and
the Low
incline towards
each other;
Note
and
Sound
harmonize
with each other;
Before
and
After
follow
each other.
Therefore
the Sage
keeps to the deed
that consists in
taking no action
and
practices
the teaching
that
uses
no words.
The myriad creatures
rise from it
yet
it claims
no authority;
it gives them
Life
yet claims
no possession;
it benefits them
yet
exacts no gratitude;
it
accomplishes its task
yet
lays claim
to no Merit.
It is
because
it lays claim
to
no Merit
that
its Merit
never deserts it.
+
"Lao Tzu:
Tao Te Ching",
translated by
D. C. Lau,
Penguin Books,
1963,
p. 58
+++
Tao Two
The Rise
of Relative Opposites
When the people
of the Earth
all know
Beauty
as Beauty,
there arises
the recognition
of Ugliness.
When the people
of the Earth
all know
the Good
as Good,
there arises
the recognition
of Evil.
Therefore:
Being and Non-being
interdepend
in growth;
Difficult and Easy
interdepend
in completion;
Long and Short
interdepend
in contrast;
High and Low
interdepend
in position;
Tones and Voice
interdepend
in harmony;
Front and Behind
interdepend
in company.
Therefore
the Sage:
manages affairs
without Action;
preaches the Doctrine
without words;
all things
take their rise,
but
he does not
turn away
from them;
he acts,
but does not
appropriate;
accomplishes,
but
claims no Credit.
It is
because
he lays claim
to no Credit
that
the Credit
cannot be taken
away from him.
+
"The Wisdom
of Laotse",
translated by
Lin Yutang,
Modern Library,
Random House,
1948,
p. 47 - 48
+++
Tao Two
If all on earth
acknowledge
the Beautiful
as Beautiful
then thereby
the Ugly
is already posited.
If all on earth
acknowledge
the Good
as Good
then
thereby
is
the Non-good
already posited.
For Existence
and Non-existence
generate each other.
Heavy and Light
complete each other.
Long and Short
shape each other.
High and Deep
convert each other.
Before and After
follow each other.
Thus also
is
the Man of Calling.
He dwells in
Effectiveness
without Action.
He practices
Teaching
without talking.
All beings emerge
and
he does not
refuse himself
to them.
He Generates
and yet
possesses nothing.
He is Effective
and
keeps nothing.
When the Work
is done
he does not
dwell with it.
And just because
he does not dwell
he remains
un-deserted.
+
"Tao Te Ching:
The Book
of Meaning
and Life"
by Lao Tzu,
translated
by Richard Wilhelm
[1910 and 1978],
and translated
into English
by H. G. Oswald,
Penguin Books,
1985,
p. 1 - 2
+++
Tao Two
When
all the world
recognizes Beauty
as Beauty,
this
in itself
is Ugliness.
When
all the world
recognizes Good
as Good,
this
in itself
is Evil.
Indeed,
the Hidden
and
the Manifest
give birth
to each other.
Difficult and Easy
complement
each other.
Long and Short
exhibit
each other.
High and Low
measure to
each other.
Voice and Sound
harmonize
each other.
Back and Front
follow
each other.
Therefore,
the Sage
manages his affairs
without ado,
and
spreads his Teaching
without talking.
He denies nothing
to
the teeming things.
He rears them,
but
lays no Claim
to them.
He does his work,
but
sets no store by it.
He accomplishes
his Task,
but
does not
dwell upon it.
And yet
it is just because
he does not
dwell on it
that
nobody can ever
take it away
from him.
+
"Tao Teh Ching"
by
Lao Tzu,
translated
by
John C. H. Wu
[1961],
Shambhala Press,
1990,
p. 2 - 3
+++
Tao Two
When people
see
some things
as
Beautiful,
other things
become
Ugly.
When people
see
some things
as
Good,
other things
become
Bad.
Being
and
Non-being
create
each other.
Difficult and Easy
support
each other.
Long and Short
define
each other.
High and Low
depend on
each other.
Before and After
follow
each other.
Therefore
the Master
acts
without
doing anything
and
Teaches
without
saying anything.
Things arise
and
she lets them come;
things disappear
and
she lets them go.
She Has
but
doesn't Possess,
Acts
but doesn't Expect.
When her work
is done,
she forgets it.
That is why
it lasts forever.
+
"Tao Te Ching:
A New English Version",
translated by
Stephen Mitchell,
Harper Perennial,
1988,
p. 4
+++
Tao Two
Under Heaven
all can see
Beauty
as Beauty
only because
there is Ugliness.
All can know
Good
as Good
only because
there is Evil.
Therefore
Having
and Not-having
arise together.
Difficult and Easy
complement
each other.
Long and Short
contrast
each other;
High and Low
rest upon
each other;
Voice and Sound
harmonize
each other;
Front and Back
follow
one another.
Therefore
the Sage
goes about
doing nothing,
teaching
no-talking.
The
ten thousand things
rise and fall
without cease,
Creating,
yet not
Possessing,
Working,
yet not taking
Credit.
Work is done,
then forgotten.
Therefore
it lasts
forever.
+
"Lao Tsu:
Tao Te Ching",
translated by
Gia-Fu Feng
and
Jane English,
Vintage Books,
Random House,
1972,
p. 4
+++
Tao Two
Beauty,
delightingin display,
becomes
sheer Ugliness;
and
so it is
that
Goodness
may seem
Greater,
but be
Less.
The Holy Man
prepares
the plot
but
does not Claim
the yield,
he quickens,
but
Possesses not,
Acts,
but remains
concealed.
He
merits much,
but
does not ask
that
any
grant that same;
he finds
his pleasure
in the Task,
and
fears
to find it
Fame.
+
"Tao: A Rendering
into English Verse
of the Tao Teh Ching
of Lao Tsze (B.C. 604)",
translated by
Charles A. Mackintosh,
The Theosophical Publishing House,
1926,
p. 8 - 9
+
Tao Number Two
(in my own words.)
You know what
"Beauty" means,
right?
Well,
when everyone
agrees
on what it is,
look
what else happens
as
a natural result:
now,
we see "Ugliness"
wherever
that "Beauty" is missing!
When you
think you know
what "Good" is,
suddenly
you think also
that
you'll always know
how to identify
what is "Bad".
"To be", or "Not to be":
these are questions
eternally paired
and posed together.
"Easy Street"
and
"Desolation Row"
set the borderlines
of the neighborhood
of Man.
But who can say
how far is "far enough",
or
when we
have gone "too far"?
The scales of Life
run forever
both
up and down:
up "high"
from down "low"
through
all the places
in-between.
Musical "notes"
and
confused "noises"
completely consummate
the wide capacity
of our hearing.
We're sealed into
a dizzy,
spinning "ring" of Time:
once upon
a "Past",
and now presenting
the "Future";
a "Before"
preceding
and seceding "After",
evermore;
onward
past repetitions,
reflections,
and premonitions!
The defining
state and station
of a Wise One
is Peace.
For the Wise,
"setting an example"
in sincerity
is everything;
the model
they promote
is "of the people"
and "for the people".
That's how
they "feed"
one and all,
and in doing so,
set them all free.
The truth is,
they're
the only ones
who can produce
this result!
But no one needs
to trumpet
his own "success" --
the Way of Heaven is:
that any real "success"
is always shared
by "all of us"
forever.
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