Latest / Logic Library / 03 - Tao Te Ching - Laozi

Transcript

03 - Tao Te Ching - Laozi · Logic Library

• 0:00
  Chapters nineteen through twenty seven. Chapter nineteen, Section one. If we could
• 0:06
  renounce our sageness and discard our wisdom, it would be better for the people
• 0:11
  one hundredfold. If we could renounce our benevolence and discard our righteousness, the
• 0:17
  people would again become filial and kindly. If we could renounce our artful contrivances
• 0:23
  and discard our scheming for gain, there would be no thieves nor robbers.
• 0:30
  Chapter nineteen, Section two. Those three methods of government thought olden ways in
• 0:36
  elegance did fail and made these names their want of worth to veil. But
• 0:42
  simple views and courses plain and true would selfish ends and many lusts Eschew.
• 0:50
  Chapter twenty, Section one. When we renounce learning, we have no troubles.
• 0:57
  The ready yes and flattering yeay. Small is the difference they display,
• 1:03
  but mark their issues good and ill. What space the gulf between shall fill?
• 1:10
  What all men fear is indeed to be feared. But how wide and
• 1:14
  without end is the range of questions asking to be discussed? Chapter twenty Section
• 1:22
  two. The multitude of men look satisfied and pleased, as if enjoying a
• 1:27
  full banquet, as if mounted on a tower in spring. I alone seem
• 1:33
  listless and still, my desires having as yet given no indication of their presence.
• 1:38
  I am like an infant which has not yet smiled. I look dejected
• 1:42
  and forlorn, as if I had no home to go to. The multitude
• 1:48
  of men all have enough and to spare. I alone seem to have lost
• 1:53
  everything. My mind is that of a stupid man. I am in a
• 1:57
  state of chaos. Ordinary men look bright and intelligent, while I alone seem
• 2:04
  to be benighted. They look full of discrimination, while I alone am dull
• 2:08
  and confused. I seem to be carried about as on the sea, drifting,
• 2:14
  as if I had nowhere to rest. All men have their spheres of
• 2:17
  action, while I alone seem dull and incapable, like a rude borderer.
• 2:23
  Thus I alone am different from other men, But I value the nursing mother
• 2:30
  the Tao, Chapter twenty one. The grandest forms of active force from Tao
• 2:38
  come their only source. Who can of Tao? The nature tell our sight,
• 2:45
  It flies our touch, as well, eluding sight, eluding touch.
• 2:50
  The forms of things all in it crouch, eluding touch, eluding sight.
• 2:54
  There are their semblances, all right, profound. It is dark and obscure
• 3:00
  things essences. All there endure those essences, the truth enfold of what,
• 3:07
  when seen, shall then be told. Now it is so twas so of
• 3:13
  old its name, what passes not away. So in their beautiful array things
• 3:19
  form and never know decay. How know I that it is so with all
• 3:24
  the beauties of existing things. By this nature of the Tao Chapter twenty two,
• 3:34
  section one, the partial becomes complete, the crooked straight, the empty,
• 3:42
  full, the worn out new. He whose desires are few gets them.
• 3:47
  He whose desires are many goes astray. Chapter twenty two, section two.
• 3:57
  Therefore the sage holds in his embrace it's the one thing of humility,
• 4:00
  and manifests it to all the world. He is free from self display,
• 4:05
  and therefore he shines from self assertion, and therefore he is distinguished from self
• 4:12
  boasting, and therefore his merit is acknowledged from self complacency, and therefore he
• 4:17
  acquires superiority. It is because he is thus free from striving, that therefore
• 4:24
  no one in the world is able to strive with him. Chapter twenty two,
• 4:30
  section three. That saying of the ancients that the partial becomes complete was
• 4:36
  not vainly spoken all real completion is comprehended under it. Chapter twenty three,
• 4:45
  Section one. Abstaining from speech marks him who is obeying the spontaneity of his
• 4:51
  nature. A violent wind does not last for a whole morning, a sudden
• 4:57
  rain does not last for the whole day. To whom is it that these
• 5:00
  two things are owing to heaven and earth. If heaven and earth cannot make
• 5:05
  such spasmodic actings last long, how much less can man Chapter twenty three,
• 5:15
  section two. Therefore, when one is making the Tao his business, those
• 5:19
  who are also pursuing it agree with him in it, and those who are
• 5:24
  making the manifestation of its course their object agree with him in that, while
• 5:29
  even those who are failing in both these things agree with him where they fail.
• 5:35
  Chapter twenty three, Section three. Hence, those with whom he agrees
• 5:42
  as to the Tao have the happiness of attaining to it, those with whom
• 5:46
  he agrees as to its manifestation have the happiness of attaining to it, And
• 5:49
  those with whom he agrees in their failure have also the happiness of attaining to
• 5:55
  the Tao. But when there is not faith sufficient on his part, a
• 6:00
  want of faith in him ensues on the part of the others. Chapter twenty
• 6:06
  four. He who stands on his tiptoes does not stand firm. He who
• 6:13
  stretches his legs does not walk easily. So he who displays himself does not
• 6:18
  shine. He who asserts his own views is not distinguished. He who vaunts
• 6:24
  himself does not find his merit acknowledged. He who is self conceited has no
• 6:29
  superiority allowed to him. Such conditions, viewed from the standpoint of the Tao,
• 6:33
  are like remnants of food or a tumor on the body, which all
• 6:38
  dislike. Hence those who pursue the course of the Tao do not adopt and
• 6:44
  allow them. Chapter twenty five, Section one. There was something undefined and
• 6:51
  complete, coming into existence before heaven and earth. How still it was and
• 6:57
  formless, standing alone and under going no change, reaching everywhere, and in
• 7:02
  no danger of being exhausted. It may be regarded as the mother of all
• 7:08
  things. Chapter twenty five, Section two. I do not know its name,
• 7:14
  and I give it the designation of the Tao, the way or course.
• 7:18
  Making an effort further to give it a name, I call it the
• 7:21
  Great. Chapter twenty five, Section three. Great It passes on in constant
• 7:30
  flow. Passing on it becomes remote. Having become remote, it returns.
• 7:36
  Therefore, the Tao is great, Heaven is great, Earth is great,
• 7:43
  and the Sage King is also great. In the universe, there are four
• 7:46
  that are great, and the Sage King is one of them. Chapter twenty
• 7:53
  five, Section four. Man takes his law from the earth. The earth
• 7:59
  takes its law from heaven. Heaven takes its law from the Tao. The
• 8:03
  law of the Tao is its being what it is. Chapter twenty six,
• 8:11
  Section one. Gravity is the root of lightness, stillness the ruler of movement.
• 8:20
  Chapter twenty six, Section two. Therefore, a wise prince marching the
• 8:26
  whole day does not go far from his baggage wagons. Although he may have
• 8:31
  brilliant prospects to look at, he quietly remains in his proper place, indifferent
• 8:37
  to them. How should the lord of a myriad chariots carry himself lightly before
• 8:41
  the kingdom? If he do act lightly, he has lost his root of
• 8:46
  gravity. If he proceed to active movement, he will lose his throne.
• 8:52
  Chapter twenty seven, Section one. The skillful traveler leaves no traces of his
• 8:58
  head, wheels, or footsteps. The skillful speaker says nothing that can be
• 9:03
  found fault with or blamed. The skillful reckoner uses no tallies. The skillful
• 9:09
  closer needs no bolts or bars, while to open what he has shut will
• 9:15
  be impossible. The skillful binder uses no strings or knots, while to unloose
• 9:20
  what he has bound will be impossible. In the same way, the sage
• 9:24
  is always skillful at saving men, and so he does not cast away any
• 9:28
  man. He is always skillful at saving things, and so he does not
• 9:33
  cast away anything. This is called hiding the light of his procedure. Chapter
• 9:41
  twenty seven, Section two. Therefore, the man of skill is a master
• 9:46
  to be looked up to by him who has not the skill, And he
• 9:50
  who has not the skill is the helper of the reputation of him who has
• 9:54
  the skill. If the one did not honor his master, and the other
• 9:58
  did not rejoice in his helper, an observer, though intelligent, might greatly
• 10:03
  err about them. This is called the utmost degree of mystery. End of
• 10:11
  Chapter twenty seven