| | 天下: |
以本為精，以物為粗，以有積為不足，澹然獨與神明居，古之道術有在於是者。關尹、老聃聞其風而悅之。建之以常無有，主之以太一，以濡弱謙下為表，以空虛不毀萬物為實。 |
| Tian Xia: |
To take the root (from which things spring) as the essential (part), and the things as its coarse (embodiment); to see deficiency in accumulation; and in the solitude of one's individuality to dwell with the spirit-like and intelligent - such a course belonged to the Dao of antiquity, and it was appreciated by Guan Yin and Lao Dan. When they heard of such ways, they were delighted with them. They built their system on the assumption of an eternal non-existence, and made the ruling idea in it that of the Grand Unity. They made weakness and humility their mark of distinction, and considered that by empty vacuity no injury could be sustained, but all things be preserved in their substantiality. |
| | |
關尹曰：「在己無居，形物自著。其動若水，其靜若鏡，其應若響。芴乎若亡，寂乎若清，同焉者和，得焉者失。未嘗先人而常隨人。」 |
| |
Guan Yin says, 'To him who does not dwell in himself the forms of things show themselves as they are. His movement is like that of water; his stillness is like that of a mirror; his response is like that of the echo. His tenuity makes him seem to be disappearing altogether; he is still as a clear (lake), harmonious in his association with others, and he counts gain as loss. He does not take precedence of others, but follows them.' |
| | |
老聃曰：「知其雄，守其雌，為天下谿；知其白，守其辱，為天下谷。」人皆取先，己獨取後，曰：「受天下之垢。」人皆取實，己獨取虛，無藏也故有餘，巋然而有餘。其行身也，徐而不費，無為也而笑巧。人皆求福，己獨曲全，曰：「苟免於咎。」以深為根，以約為紀，曰：「堅則毀矣，銳則拙矣。」常寬容於物，不削於人，可謂至極。關尹、老聃乎！古之博大真人哉！ |
| |
Lao Dan says, 'He knows his masculine power, but maintains his female weakness,-- becoming the channel into which all streams flow. He knows his white purity, but keeps his disgrace, becoming the valley of the world. Men all prefer to be first; he alone chooses to be last, saying, "I will receive the offscourings of the world." Men all choose fulness; he alone chooses emptiness. He does not store, and therefore he has a superabundance; he looks solitary, but has a multitude around him. In his conducting of himself he is easy and leisurely and wastes nothing. He does nothing, and laughs at the clever and ingenious. Men all seek for happiness, but he feels complete in his imperfect condition, and says, "Let me only escape blame." He regards what is deepest as his root, and what is most restrictive as his rule; and says, "The strong is broken; the sharp and pointed is blunted." He is always generous and forbearing with others, and does not encroach on any man - this may be pronounced the height (of perfection).' 0 Guan Yin, and Lao Dan, ye were among the greatest men of antiquity; True men indeed! |
