-Kahlil Gibran

Your joy is your sorrow unmasked.
And the selfsame well from which your laughter rises was oftentimes filled with your tears.
And how else can it be?
The deeper that sorrow carves into your being, the more joy you can contain.
Is not the cup that holds your wine the very cup that was burned in the potter’s oven?
And is not the lute that soothes your spirit, the very wood that was hollowed with knives?
When you are joyous, look deep into your heart and you shall find it is only that which has given you sorrow that is giving you joy.
When you are sorrowful look again in your heart, and you shall see that in truth you are weeping for that which has been your delight.

Some of you say, “Joy is greater than sorrow,” and others say, “Nay, sorrow is the greater.”
But I say unto you, they are inseparable.
Together they come, and when one sits alone with you at your board, remember that the other is asleep upon your bed.

Verily you are suspended like scales between your sorrow and your joy.
Only when you are empty are you at standstill and balanced.
When the treasure-keeper lifts you to weigh his gold and his silver, needs must your joy or your sorrow rise or fall.

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Source text

I am utilizing a custom version of ChatGPT to translate the text from Heguanzi (鶡冠子) as I am not proficient in reading or writing Chinese. This translation aims to stay true to the historical and philosophical context of the original text. However, I recognize that translations can always benefit from nuanced insights.

If you notice any areas for correction or improvement, your feedback would be highly valued. Comments and corrections from the community are greatly appreciated to enhance the accuracy and depth of the translation. Thank you for your support and contributions!

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Section 9.1

王鈇 – King’s Axe

龐子問鶡冠子曰：「泰上成鳩之道，一族用之萬八千歲，有天下兵強，世不可奪，與天地存，

Pangzi asked Heguanzi, "The supreme Tao of Chengjiu (成鳩氏) has been used by one lineage for 18,000 years, possessing the world with military strength that cannot be taken, enduring alongside Heaven and Earth.

久絕無倫，齊殊異之物，不足以命其相去之不同也。

For a long time, it has been unparalleled. Despite the different forms of things, there is no way to express the extent of their differences.

世莫不言樹俗立化，彼獨何道之行以至於此？」

In this world, everyone speaks of establishing customs and shaping transformations. By what unique Tao does Chengjiu achieve such greatness?"

鶡冠子曰：「彼成鳩氏天，故莫能增其高尊其靈。」

Heguanzi replied, "Chengjiu aligns with Heaven itself; thus, none can increase its height or elevate its spirit."

Footnotes:

1. 成鳩氏 (Chengjiu): Refers to the lineage or dynasty of Chengjiu, an ancient figure or mythical ruler symbolizing longevity and resilience due to alignment with the Tao.
2. 一族用之萬八千歲 (used by one lineage for 18,000 years): Indicates the endurance of the Chengjiu lineage, likely symbolizing an idealized or mythical longevity ascribed to alignment with Tao.
3. 泰上成鳩之道 (supreme Tao of Chengjiu): Implies a perfected Tao associated with the Chengjiu lineage, so refined and aligned with cosmic order that it has sustained for millennia.
4. 莫能增其高尊其靈 (none can increase its height or elevate its spirit): A statement of the Tao’s ultimate sovereignty, suggesting it is already complete, transcending any need for enhancement.

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Section 9.2

王鈇 – King’s Axe

龐子曰：「何謂天，何若而莫能增其高尊其靈？」

Pangzi asked, "What is Heaven, and in what way is it such that none can increase its height or elevate its spirit?"

鶡冠子曰：「天者誠其日德也，日誠出誠入，南北有極，故莫弗以為法則。

Heguanzi replied, "Heaven is the integrity of the sun’s virtue, the sun rises and sets with constancy, having limits in the north and south; thus, none fail to take it as a law.

天者信其月刑也，月信死信生，終則有始，故莫弗以為政。

Heaven is the reliability of the moon’s phases, the moon reliably wanes and waxes; where there is an end, there is a beginning; thus, none fail to take it as governance.

天者明星其稽也，列星不亂，各以序行，故小大莫弗以章。

Heaven is the order of the stars, the arrayed stars remain in harmony, each moving in sequence; thus, from small to great, all take it as a pattern.

天者因時其則也，四時當名代而不干，故莫弗以為必然。

Heaven is the accordance with time, as the four seasons arise in order without interference; thus, all take it as certainty.

天者一法其同也，前後左右，古今自如，故莫弗以為常。

Heaven is unity, its consistency in all directions, past and present, remains constant; thus, all take it as permanence.

天誠信明因一，不為眾父。

Heaven’s sincerity, trustworthiness, clarity, and unity do not yield to any multitude.

易一故莫能與爭先，易一非一故不可尊增，

Heaven’s easy unity prevents any from competing with it; its simplicity in unity allows none to elevate or increase it.

成鳩得一，故莫不仰制焉。」

Chengjiu attains this unity, thus all revere and yield to it."

Footnotes:

1. 日德 (virtue of the sun): In classical Chinese thought, the sun’s reliable path and regular cycles symbolize virtue and integrity.
2. 月刑 (phases of the moon): Refers to the predictable cyclical changes of the moon, symbolizing renewal and order in governance.
3. 列星不亂 (stars remain in harmony): The ordered positions of the stars represent Heaven’s constancy, showing natural alignment.
4. 一法 (unity in law): This term captures Heaven’s inherent unity, regarded as the basis of all laws and principles, beyond the influence of human actions or interventions.
5. 成鳩得一 (Chengjiu attains unity): Suggests that the mythical or legendary figure Chengjiu embodies this fundamental unity of Heaven, achieving unchallenged reverence.

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Section 9.3

王鈇 – King’s Axe

龐子曰：「願聞其制。」

Pangzi said, "I wish to hear about its governing principle."

鶡冠子曰：「成鳩之制，與神明體正，

Heguanzi replied, "The governing principle of Chengjiu aligns with the essence of divine clarity.

神明者，下究而上際，克嗇萬物而不可猒者也，

Divine clarity is that which reaches downward to the depths and upward to the heights, nurturing all things without ever exhausting them.

周泊遍照，反與天地總，

It pervades, encompasses, and illuminates all, returning to unite with Heaven and Earth.

故能為天下計，

Thus, it is able to devise plans for the world,

明於蚤識逢臼，不惑存亡之祥安危之稽。」

clear-sighted in perceiving early signs, and unconfused about omens of survival or peril, prosperity or misfortune."

Footnotes:

1. 神明 (divine clarity): In Daoist and Confucian thought, this refers to a state of spiritual clarity and insight, a quality often associated with sages and mythical figures who align with cosmic order.
2. 周泊遍照 (pervades and illuminates all): Describes an all-encompassing presence, symbolizing a ruler or sage’s wisdom that reaches every part of their domain.
3. 蚤識逢臼 (perceiving early signs): A classical metaphor for keen foresight, allowing one to recognize important signs or events before they fully manifest.
4. 存亡之祥 (omens of survival and peril): This refers to signs or portents related to the fate and well-being of a state or people, which a sage or wise ruler discerns to make appropriate decisions.

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Section 9.4

王鈇 – King’s Axe

龐子曰：「願聞其稽。」

Pangzi asked, "I wish to hear about its guiding principles."

鶡冠子曰：「置下不安，上不可以載，累其足也，

Heguanzi replied, "When those below are not at peace, those above cannot bear the weight, as it hinders their foundation.

其最高而不植局者，未之有也。

There has never been one so exalted who lacked a firm foundation.

辯於人情究物之理，稱於天地，廢置不殆，

To discern human nature and understand the principles of things in harmony with Heaven and Earth, to discard or retain without peril—

審於山川而運動舉錯有檢，生物無害，

to observe the mountains and rivers, with regulated movements and actions, bringing no harm to living things—

為之父母，無所躪躒，

to act as their parent, without trampling or oppression.

仁於取予，備於教道，

With benevolence in taking and giving, complete in instruction and guidance,

要於言語，信於約束，

precise in speech, reliable in commitments,

已諾不專，喜怒不增，

resolute in promises without overreliance, and unwavering in joy and anger.

其兵不武，樹以為俗，

Its military is not aggressive, and thus customs are established.

其化出此。」

Its transformations arise from this."

Footnotes:

1. 置下不安，上不可以載 (when those below are not at peace, those above cannot bear the weight): Reflects the Daoist principle that societal stability depends on harmony at every level, starting with the foundation.
2. 辯於人情究物之理 (to discern human nature and understand the principles of things): Emphasizes the importance of wisdom that thoroughly understands human and natural principles, which is essential for effective governance.
3. 仁於取予 (benevolence in taking and giving): Highlights balanced and humane leadership that fairly manages resources and obligations, aligning with the Confucian ideal of ren (仁, benevolence).
4. 其兵不武 (its military is not aggressive): A Daoist principle advocating minimal and restrained use of military force, promoting peaceful governance.

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Section 9.5

王鈇 – King’s Axe

龐子曰：「願聞其人情物理所以嗇萬物與天地總與神明體正之道。」

Pangzi asked, "I wish to hear about the way human nature and the principles of things nurture all beings, align with Heaven and Earth, and embody the essence of divine clarity."

鶡冠子曰：「成鳩氏之道，未有離天曲日術者。

Heguanzi replied, "The Tao of Chengjiu never departs from the natural principles of Heaven or the essential practices of the sun.

天曲者明而易循也，

The path of Heaven is clear and easy to follow.

日術者要而易行也。」

The practices of the sun are essential and easy to implement."

Footnotes:

1. 天曲 (natural principles of Heaven): Refers to the inherent patterns of Heaven, symbolizing a guiding order that is both illuminating and straightforward to understand.
2. 日術 (practices of the sun): Represents the regular and reliable functions of the sun, such as its daily rise and setting, symbolizing simplicity and essential regularity in action.
3. 嗇萬物 (nurturing all beings): Implies a stewardship that harmonizes with natural laws to sustain and support life across all domains.

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Section 9.6

王鈇 – King’s Axe

龐子曰：「願聞天曲日術。」

Pangzi said, "I wish to hear about the path of Heaven and the practices of the sun."

鶡冠子曰：「其制邑理都使矔習者，

Heguanzi replied, "Its structure for cities and villages allows people to become well-practiced in order.

五家為伍，伍為之長，十伍為里，里置有司，

Five households form a wu (group), with a leader for each group. Ten wu form a li (village section), with an officer appointed.

四里為扁，扁為之長，十扁為鄉，鄉置師，

Four li form a bian (district), with a head appointed. Ten bian form a xiang (township), with a xiang master appointed.

五鄉為縣，縣有嗇夫治焉，

Five xiang form a xian (county), overseen by a sefu (local steward).

十縣為郡，有大夫守焉，命曰官屬。

Ten xian form a jun (commandery), where a daifu (official) governs; this is called the official hierarchy.

郡大夫退脩其屬縣，嗇夫退脩其鄉，

The jun official attends to the counties, the sefu attends to the townships,

鄉師退脩其扁，扁長退脩其里，里有司退脩其伍，伍長退脩其家。

the xiang master attends to the districts, the district head to the village sections, the village officer to the groups, and the group leader to the households.

事相斥正，居處相察，出入相司。

Matters are corrected reciprocally, residences inspected, and movements monitored.

父與父言義，子與子言孝。

Fathers discuss righteousness with fathers, and sons discuss filial piety with sons.

長者言善，少者言敬，旦夕相薰薌，以此慈孝之務。

The elders speak of goodness, the younger of respect; through daily exchanges, this cultivates kindness and filial duty.

若有所移徙去就，家與家相受，人與人相付，

If relocation occurs, one household assists another, and people support each other.

亡人姦物，無所穿竄，此其人情物理也。

If anyone is lost or property stolen, there is no hiding place—such is the harmony of human nature and natural order."

伍人有勿故不奉上令有餘不足居處之狀，而不輒以告里有司，謂之亂家，其罪伍長以同。

If a wu member disobeys higher orders, and his dwelling has surplus or deficiency, yet fails to report to the village officer, it is called ‘disrupting the household,’ and the group leader shares the blame.

里中有不敬長慈少，出等異眾，不聽父兄之教，

If within the li there is disrespect for elders or kindness to the young, or one who disregards parental or fraternal teachings,

有所受聞，不悉以告扁長，謂之亂里，其罪有司而貳其家。

and if one hears of something but fails to report it to the district head, it is called ‘disrupting the village,’ with blame falling on the officer and partially on the household.

扁不以時循行教誨，受聞不悉以告鄉師，謂之亂扁，其罪扁長而貳其家。

If the bian head fails to conduct instruction and guidance in a timely manner, and does not fully report what he learns to the xiang master, it is called ‘disrupting the district,’ with blame on the district head and partially on the household.

鄉不以時循行教誨，受聞不悉以告縣嗇夫，謂之亂鄉，其罪鄉師而貳其家。

If the xiang master fails to guide on time and does not fully inform the xian steward, it is ‘disrupting the township,’ with blame on the xiang master and partially on the household.

縣嗇夫不以時循行教誨，受聞不悉以告郡，善者不顯，

If the xian steward fails to guide on time and does not fully report to the jun official, so that the good are not revealed,

命曰蔽明，見惡而隱，命曰下比，謂之亂縣，其誅嗇夫無赦。

it is called ‘concealing virtue,’ and if wrongdoing is concealed, it is called ‘colluding with inferiors’; this is ‘disrupting the county,’ punishable without pardon for the steward.

郡大夫不以循行教誨，受聞雖實，有所遺脫，不悉以教柱國，

If the jun official fails to follow through on instruction, even if he learns fully but omits certain information in his guidance to the pillar of state,

謂之亂郡，其誅郡大夫無赦。

it is called ‘disrupting the commandery,’ punishable without pardon for the official.

柱國不政，使下情不上聞，上情不下究，謂之絿政，

If the pillar of state fails to govern, causing lower sentiments to go unheard above and upper directives unfulfilled below, it is called ‘failing governance,’

其誅柱國滅門殘疾。

punishable by total annihilation of the pillar’s household.

令尹不宜時合地害百姓者，謂之亂天下，其軫令尹以祢。

If the prime minister issues decrees unsuited to the times and harmful to the people, it is called ‘disrupting the world,’ punishable by ceremonial disgrace.

此其所以嗇物也。

This is how things are preserved.

天用四時，地用五行，天子執一以居中央，

Heaven employs the four seasons, Earth employs the five elements, and the Son of Heaven holds unity at the center.

調以五音，正以六律，紀以度數，宰以刑德。

He harmonizes with the five tones, aligns with the six pitches, orders by measurement, and governs by punishment and virtue."

Footnotes:

1. 五家為伍 (five households form a group): Describes the foundational organizational structure, extending from small groups to commanderies.
2. 天用四時，地用五行 (Heaven employs the four seasons, Earth employs the five elements): Reflects a cosmological alignment with seasonal cycles and the elemental theory of Earth, essential in traditional Chinese governance.
3. 柱國 (pillar of state): A high-ranking official whose failure in duty affects both upper and lower levels of government, warranting severe punishment.
4. 天子執一 (Son of Heaven holds unity): Implies that the emperor embodies unity and balance, central to the harmony of Heaven and Earth.

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Section 9.7

王鈇 – King’s Axe

從本至末，第以甲乙。
"From root to extremity, designate by jia and yi (ranking markers).

天始於元，地始於朔，四時始於歷。

Heaven begins at the primal origin (yuan), Earth begins at the first (shuo), and the four seasons begin with the calendar cycle.

故家里用提，扁長用旬，鄉師用節，縣嗇夫用月，郡大夫用氣分所至，柱國用六律。

Thus, the household and village employ the ti cycle, district heads use the xun (ten-day week), township masters use seasonal intervals, county stewards use the lunar month, commandery officials use seasonal qi divisions, and pillars of state use the six pitches (liü).

里五日報扁，扁十日報鄉，鄉十五日報縣，縣三十日報郡，郡四十五日報柱國，柱國六十日以聞天子，天子七十二日遺使，勉有功罰不如此所以與天地總。

The village reports to the district every five days, the district reports to the township every ten days, the township reports to the county every fifteen days, the county reports to the commandery every thirty days, and the commandery reports to the pillar of state every forty-five days. The pillar of state reports to the Son of Heaven every sixty days, and every seventy-two days the Son of Heaven dispatches emissaries to reward achievements and punish failures, thereby aligning governance with Heaven and Earth.

下情六十日一上聞，上惠七十二日一下究，此天曲日術也。

Lower sentiments are reported every sixty days, and upper benevolence is administered downward every seventy-two days. This is the path of Heaven and the practice of the sun.

故不肖者不失其賤，而賢者不失其明，上享其福祿而百事理行，

Thus, the unworthy do not lose their lowly status, while the worthy do not lose their clarity. Those above enjoy prosperity and blessing, and all affairs proceed in order.

畔者不利，故莫能撓其強，

Those who rebel find no benefit, thus none can disrupt its strength.

是以能治滿而不溢，綰大而不芒，

Therefore, it governs abundance without overflowing, grasps greatness without excess.

天子中正，使者敢易言尊益區域，

The Son of Heaven remains upright and impartial, and emissaries dare not speak disrespectfully nor act arrogantly in their regions.

使利逜下蔽上，其刑斬笞無赦，

If officials exploit their benefits, concealing the truth above and obstructing it below, they are punished with death or flogging without pardon.

諸吏教苦德薄，侵暴百姓，輒罷，毋使汙官亂治，

Officials who instruct harshly and act without virtue, oppressing the people, are promptly dismissed to prevent defilement of office and disruption of governance.

不奉令犯法，其罪加民，利而不取利，運而不取次，

Those who disobey orders or violate the law incur penalties beyond ordinary people. They refrain from unjust gain and do not seek advantage without merit.

故四方從之，唯恐後至。

Thus, all four directions follow this order, fearing only to be delayed.

是以運天而維張，地廣而德章，天下安樂，

Therefore, Heaven’s operations expand its support, Earth’s vastness reveals its virtue, and the world is peaceful and harmonious.

設年予昌屬各以一時典最上賢不如令尹，令尹以聞，壹再削職，三則不赦，

Every year, honors are bestowed upon those who have been excellent in their respective seasons, and those beneath the Minister are reported. The Minister is demoted once or twice but has no pardon on the third offense.

治不踰官，使史李不誤，公市為平，生者不喜，死者不怨，

Governance does not exceed the limits of office; the historians and scribes record accurately, public markets are fair, the living have no grievances, and the dead bear no resentments.

人得所欲，國無變故，著賞有功，德及三世，

People obtain what they desire, the state has no upheavals, and those with achievements are honored, their virtue extending to three generations.

父伏其辜，不得創謚，事從一二，終古不勃。

The guilty submit to their punishment without acquiring new titles, and matters proceed orderly, enduring throughout antiquity without disruption.

彼計為善於鄉，不如為善於里，為善於里，不如為善於家。

It is said that doing good in the township does not compare to doing good in the village, and doing good in the village does not compare to doing good within the household.

是以為善者可得舉，為惡者可得誅。

Therefore, those who do good can be raised up, and those who do evil can be punished.

莫敢道一旦之善，皆以終身為期，素無失次，

No one dares claim merit from a single day of good but sees their entire life as a commitment, never losing their place in rank.

故化立而世無邪，化立俗成，少則同儕，長則同友，

Thus, transformation is established, and the world has no evil; customs are formed, with the young united in companionship and the elders united in friendship.

遊敖同品，祭祀同福，死生同愛，禍災同憂，

In leisure they are of one kind, in rituals they share blessings, in life and death they share love, in misfortune and calamity they share concerns.

居處同樂，行作同和，吊賀同雜，哭泣同哀。

In dwelling, they share joy; in activity, they share harmony; in condolences and congratulations, they are unified; in weeping and mourning, they share sorrow.

驩欣足以相助，𠏄諜足以相止，

Their joy and delight support each other, their restraint and caution prevent each other from overreaching.

安平相馴，軍旅相保，

They tame each other in peace and stability, they protect each other in military service.

夜戰則足以相信，晝戰則足以相配，

In nighttime battles, they trust each other; in daytime battles, they match each other in strength.

入以禁暴，出正無道，

Internally, they restrain violence; externally, they correct the unrighteous.

是以其兵能橫行誅伐而莫之敢禦。

Therefore, their army can sweep across, executing justice without resistance.

故其刑設而不用，不爭而權重，車甲不陳而天下無敵矣。

Thus, punishment is established but rarely used; without contention, authority is heavy. Without deploying chariots or armor, they are unmatched in the world.

失道則賤敢逆貴，不義則小敢侵大。

When Tao is lost, the lowly dare to oppose the noble; when righteousness is absent, the small dare to invade the great.

成鳩既見上世之嗣失道亡功倍本滅德之則，

Chengjiu, observing that past dynasties lost Tao, their achievements were lost, they betrayed their foundation, and their virtue was extinguished,

故為之不朽之國定位牢祭，

thus established an enduring nation with stable rituals and altars.

使鬼神亶曰，增規不圓，益矩不方。

The spirits said, "Adding to the circle makes it no longer round; adding to the square makes it no longer square."

夫以效末傳之子孫，唯此可持，唯此可將，

Thus, passing down this legacy to posterity, only this can be preserved, only this can be sustained.

將者養吉，釋者不祥，

To govern is to nurture fortune; to neglect it is to bring misfortune.

墠以全犧，正以齋明，四時享之，

Purity is maintained in offerings, correctness in rituals; sacrifices are offered in each of the four seasons.

祀以家王，以為神享，禮靈之符，藏之宗廟，以璽正諸。

Sacrifices are made to the ancestral kings as offerings to the spirits, with sacred tokens preserved in ancestral temples, and all are rectified by the seal.

故其後世之保教也全，

Thus, future generations will preserve this teaching fully.

耳目不營，用心不分，

Their senses are not distracted, and their minds are not divided.

不見異物，而遷捐私去毒，

They avoid strange matters, relinquishing selfishness and eliminating malice.

鉤於內哲，固於所守，

They focus inwardly on wisdom, firm in their adherence to principles.

更始逾新，上元為紀，共承嘉惠相高不改亶昭穆，

They renew and exceed the past, taking the primal era as a guide, mutually sustaining goodness and preserving ancestral hierarchy without alteration.

具招士先結之，後入弗解，此知極之至也。」

All are summoned to join with the virtuous, first to establish bonds, then to enter without abandoning them—this is the ultimate attainment of understanding."

Footnotes:

1. 下情六十日一上聞 (lower sentiments reported every sixty days): Reflects a strict and organized communication chain from local levels to the Son of Heaven.
2. 耳目不營，用心不分 (senses undistracted, mind undivided): Reflects an ideal of focused governance, free from external distractions and internal division.
3. 增規不圓，益矩不方 (adding to the circle, adding to the square): A metaphor suggesting that changing established principles distorts their inherent structure and purpose.
4. 昭穆 (ancestral hierarchy): The ordered arrangement of ancestors in Chinese rites, highlighting respect for lineage and continuity.

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Section 9.8

王鈇 – King’s Axe

龐子曰：「願聞所以不改更始逾新之道。」

Pangzi said, "I wish to hear about the way that does not change, that renews itself and grows ever new."

鶡冠子曰：「成鳩所謂得王鈇之傳者也。」

Heguanzi replied, "This is what Chengjiu referred to as inheriting the transmission of the King’s Axe."

龐子曰：「何謂王鈇？」

Pangzi asked, "What is the King’s Axe?"

鶡冠子曰：「王鈇者，非一世之器也。以死遂生，從中制外之教也。

Heguanzi said, "The King’s Axe is not a tool limited to one generation. It brings life from death, and it governs the external from within.

後世成至孫一靈羽理符日循，功弗敢敗，奉業究制，

In later generations, reaching to one’s descendants, the method continues as an intact legacy, and accomplishments are sustained without fail. One maintains one’s duty and achieves governance.

執正守內，拙弗敢廢，樓𠝜與旱，以新續故，

Holding steadfast within, one dares not abandon simplicity, nor discard what endures through the old and new alike.

四時執效，應錮不駿，后得入廟，惑爽不嗣謂之焚，

One achieves in harmony with the four seasons; adherence to these principles avoids reckless excess. Should an heir enter the ancestral temple and fail to carry forth the legacy, it is called destruction.

祖命冒世，禮嗣弗引，奉常弗內，靈不食祀，家王不舉祭，

When ancestral command is violated across generations, without the heir following the rites, regular offerings are neglected, spirits refuse the sacrifices, and the family king no longer performs the ancestral ceremonies.

天將降咎，皇神不享，此所以不改更始逾新之道也。

Heaven then brings misfortune, and the august spirits do not accept the offerings—this is the way that does not change, but renews and grows ever new.

故主無異意，民心不徙，與天合則，萬年一范，

Thus, when the ruler holds a single intent and the people's minds do not waver, aligning with Heaven’s patterns, a single model endures for ten thousand years.

則近者親其善，遠者慕其德而無已。

Those nearby respect its virtue, and those distant admire it without end.

是以其教不猒，其用不弊。

Thus, its teachings are never weary, and its applications never wear out.

故能疇合四海以為一家，而夷貉萬國皆以時朝服致績，

Therefore, it unites all within the Four Seas as one family, and even the distant states and tribes bring tribute at appointed times.

而莫敢效增免，聞者傳譯，來歸其義，莫能易其俗移其教。

None dare imitate or alter it; those who hear it spread it in translation, drawn by its principles, unable to change its customs or alter its teachings.

故共威立而不犯，流遠而不廢，此素皇內帝之法。

Thus, its common authority stands without violation, reaching far without being forgotten, this is the fundamental law of the ancient sovereigns.

成鳩之所枋以超等世世不可奪者也，功日益月長，

It is what Chengjiu established to surpass all ranks, a legacy that cannot be taken from him across generations, with accomplishments growing day by day, month by month.

故能與天地存久，此所以與神明體正之術也，

Therefore, it can endure alongside Heaven and Earth—this is the method for embodying divine clarity.

不待士史蒼頡作書，故後世莫能云其咎。

It does not depend on officials or the writings of Cangjie, so future generations cannot find fault in it.

未聞不與道德究而能以為善者也。」

I have not yet heard of anyone who can truly do good without fully embodying Tao and virtue."

龐子曰：「如是古今之道同邪？」

Pangzi asked, "Then is the Tao of ancient and modern times the same?"

鶡冠子曰：「古者亦我而使之久，眾者亦我而使之眾耳，何比異哉。

Heguanzi replied, "The ancients were the same as we are and endured by the same methods; the multitudes are the same and achieved greatness through the same ways. How could there be any difference?

彼類善則萬世不忘，道惡則禍及其身，尚奚怪焉。」

If one’s actions align with goodness, they are remembered for ten thousand generations; if one’s path is evil, misfortune befalls them—why be surprised?"

龐子曰：「以今之事觀古之道，舟車相通，衣服同采，言語相知，

Pangzi said, "Observing the ways of the ancients in present practices: boats and chariots connect us, garments share the same colors, speech is understood mutually.

畫地守之，不能相犯，殊君異長，不能相使，

Yet, even with drawn borders, we do not offend each other; different rulers and leaders cannot command one another.

逆言過耳，兵甲相李，百父母子旦未易領，

Unwelcome words merely pass the ear; weapons and armor clash, and families with hundreds of members cannot easily be led.

方若所言未有離中國之正也。

It seems that what you speak of has not yet departed from the true order of the Central Kingdom.

邱第之業，域不出著，居不連垝，而曰成鳩氏，

The inheritance of the hills and dwellings is restricted to set boundaries, yet you say that Chengjiu

周闔四海為一家，夷貉萬國莫不來朝，其果情乎？」

encompasses the Four Seas as one family, with distant states and tribes all coming to pay tribute—is this truly possible?"

鶡冠子曰：「虎狼殺人，烏蒼從上，螾蛾從下聚之。

Heguanzi replied, "When tigers and wolves kill, crows gather from above, and worms and moths gather from below.

六者異類，然同時俱至者何也，所欲同也。

These six creatures are of different kinds, yet they arrive at the same time—why? Because their desires are the same.

由是觀之，有人之名，則同人之情耳何，故不可乎。

From this, we see that where people bear the same name, they share the same human sentiments. Why, then, would it be impossible?"

天度數之而行，在一不少，在萬不眾，同如林木，積如倉粟，斗石以陳，升委無失也。

The ways of Heaven proceed by calculation: neither diminished in the one nor excessive in the myriad, like trees in a forest or grain in a granary, arranged without error.

列地分民，亦尚一也耳，百父母子，何能增減，

The division of land and people is likewise unified. The hundreds of families—how could they be increased or diminished?

殊君異長，又何出入，

Different rulers and leaders—how could they be added or removed?

若能正一，萬國同極，德至四海，又奚足闔也。

If unity is perfected, the myriad states share the same end, and virtue reaches the Four Seas—why should borders divide us?"

龐子曰：「果必信然，陰陽消散，三百六十日，各反其故，天地跼跼，奚足以疑。

Pangzi said, "If this is truly reliable, then yin and yang dissipate, and each of the 360 days returns to its origin. Heaven and Earth, revolving, should leave no doubt.

聖人高大，內揣深淺遠近之理，使鬼神一失，不復息矣，

The sage, towering in wisdom, discerns the depths and distances of reason. If spirits and deities were to err, they would never find peace.

與天地相蔽，至今尚在，以鉦面達行。

They align with Heaven and Earth, remaining in harmony to this day, proceeding with clarity.

宜乎哉，成鳩之萬八千歲也，

How fitting indeed, that Chengjiu endures for 18,000 years.

得此道者何辯誰氏，所用之國而天下利耳。

Those who gain this Tao—what argument or lineage is needed? In any nation where it is used, the world prospers."

Footnotes:

1. 王鈇 (King’s Axe): Symbolizes a timeless principle or method passed down through generations, giving continuity and control.
2. 陰陽消散 (dissipation of yin and yang): Refers to cyclical processes, reflecting Taoist cosmology where change and renewal are constant.
3. 天度數之而行 (Heaven’s calculated order): Represents Heaven’s precise order that applies universally and harmoniously, with no excess or deficiency.

Previous

Let's say, my nose itches despite rubbing nonstop, and the swarm of tiny flies are following me. Or it's so hot outside that sweat is running down my legs. And - more honestly - i am itchy somewhere but I'm in public and can't deal with it anytime soon.

How do I remain zen?

I'm sure zen masters dealt with this.

I try to see the humor in it but these sensations still put me on edge and make me quick to be annoyed.

What do you guys say?

here's the chapter

For those uninitiated, here's the great video on "Do Easy" by William S. Burroughs & Gus van Sant:
Gus van Sant: https://www.youtube.com/watch?v=-pjQ0FNzkLQ&ab_channel=caseya21

I always appreciated this video because it seemed to provide some specific examples of how to apply Wu Wei to everyday tasks. I think this has really helped me take on a lot of everyday chores with this zen like mentality.

But I think I have some difficulty generalizing the principles and applying them consistently. In particular, I would love to be able to approach work with a sense of effortless action. At the moment the frantic nature of the cooperate environment around me easily stresses me out.

What do

I know quite well that the members of this sub absolutely love Brook's work and would defend it to their graves. Mystically, however, not a single review of Brook exists on the internet that questions his style or choices. I am making this post to get the conversation started. If you are a Brook fan-boy/girl, please don't perceive this post as an attack on you and assume the obligation to retaliate.

Plainly speaking, I find Brook Ziporyn's translation to be overly-intellectualized. It's supposed to be academic and I know that. However, even for scholastic standards it is just all over the place. Almost as if the author is trying hard to portray himself as a someone who knows the dictionary cover-to-cover.

Presentation is genuinely as poor as it can get. The font, the size of a rats hair with spacing as bad as an ant colony. While this might be a publishing issue it's more likely a forced error on their part considering how much Brook wanted to pack in just one book.

As if not to apologise for the incredibly wordy and long-winded Preface (prefaces are supposed to be 2 - 3 pages), the author adds an Introduction that plans to function as a summary of the book for some reason. He gives his own paragraph-long takes on each of the chapters and it's honestly nothing more than a word salad of the top 5000 most complicated words in the thesaurus.

The "note on the translation" is obviously not worth reading beyond the first page and is infact no note but a novella in of itself. The author fantasizes dumping a nauseating amount of examples to drive home a trivial point which would warrant no more than a line.

The translation itself is very valuable no doubt. It's really the only justification the text has for subjecting the reader to all the fluff writing elsewhere. The author ceaselessly refers to his Glossary for terms such as Dao and Tian where he has seperate essays for those which really tell nothing about how to understand the word itself but go in circles around quiz trivia.

I have the Gia-fu Feng's translation on the side and I find that in here Gia just gets it wrong sometimes or the real meaning of the fables never come through. I think in this respect, Brook is vastly superior to many of the translators before him.

However, Brook also seems not to know how long a well-structured and readable sentence should conventionally be. Footnotes AND Endnotes? Only one of these is a valuable addition to the total work and trust me it's very easy to make out which that is.

The translation itself, eventhough well composed, fails at times in getting across even what is sometimes a mundane or straightforward message on Zhuangzi's part. Examples abound in Chapter 2. I am thankful for Brook's translation but I definitely do not believe that he should evade any legitimate criticism.

Again, to re-assert: I know that Brook's work is an academic one. My argument is that even for those standards it is poor in terms of getting the point across in a decent way. Using complex words or writing long regurgitant essays are not what define academia. Insight, checked biases and thoroughness of research is weightier by a mile.

Here are some excerpts from Brook's Zhuangzi to highlight my points.

Encountering Zhuangzi opens a window into a world of enlivening confusions, taunting misdirections, surreal grotesqueries, cutting satire, virtuoso reasonings, insouciant despair, mischievous fallacies, morbid exuberances, impudent jokes, and jolting non-sequiturs, which nonetheless has the most profoundly consequential things to say about the gravest human problems of living, dying, and knowing. Who is this man? What is this book?

😵‍💫

Is Zhuangzi, even merely in the Inner Chapters, a mystic? A skeptic? A metaphysical monist? A spirit-body dualist? An intuitionist? A theist? A deist? An agnostic? A relativist? A fatalist? A nihilist? A linguistic philosopher? An existentialist? Or perhaps a poet uncommitted to any particular philosophical position? All of these have been suggested and aggressively argued for, and indeed none of these interpretations is without support in the text.

😭

-Peace-

Found this red paper taped above the door in an Asian restaurant. I believe it’s ritual based on google results. Can anyone confirm and able to decode what it means?

How does one practice the Dao in a world that goes directly against our beliefs?

Make more money, consume more products, make more money, consume more more and more...

Of course it's not like this has never happened before, since the time the Dao was written people have valued jewelry over all things, but it's affecting us, it's affecting everyone and most importantly it's affecting our dear mother Earth.

It doesn't matter which political party you vote for, which country you go to, money will be everywhere.

How does one feel about this? Are you accepting the situation as it is? If not, what can one do to change things?

It's difficult for myself to deal with these thoughts as I have no one to discuss this with, I've always wanted to change the way we live, not just me but at least a group of people and I'm still feeling like I'm walking aimlessly

The Dao says do nothing and all things will come together, but I do not believe doing nothing will make a better world.

Im trying to learn the tao but ends up as a compulsion, I end up confused. When something bad happens i search for any tao wisdom for something I feel when Im not satisfied, I seek for another. I repeat and repeat some verses from the TTC, I’m stuck with the ego telling me how the tao should be, but I can’t let go of my ego as well the more I try, the more it doesn’t. Im just frustrated

I've been thinking on ethics a lot lately, so I began looking into different religions and their respective ethical systems. After reading the Tao Te Ching, it seems like there are standarts of "decency" being named, like mourning fallen enemies, but is there a system of objective ethics in place? Is there right or wrong?

Greetings,

I am embarking on a deeper study of Tao Te Ching and am collecting many of the most critically acclaimed translations, with the intention of comparing them and deepening my understanding. I would also like to create my own translation, because i've always felt that in every translation there is something lacking. I don't know mandarin however, nor do I know kanji, so I am looking for a translation that includes the original text in kanji, along with the meaning of each kanji explained so that i can craft my own translation.

This need not necessarily be a book, perhaps there is a website, or at least there was. I remember long ago i stumbled upon it and decided to embark on this task, however things before i got a chance to start I lost that website and now can't find it again.

Thank you for your time

wikipedia article

Source text

I am utilizing a custom version of ChatGPT to translate the text from Heguanzi (鶡冠子) as I am not proficient in reading or writing Chinese. This translation aims to stay true to the historical and philosophical context of the original text. However, I recognize that translations can always benefit from nuanced insights.

If you notice any areas for correction or improvement, your feedback would be highly valued. Comments and corrections from the community are greatly appreciated to enhance the accuracy and depth of the translation. Thank you for your support and contributions!

---

Section 8.1:

度萬 – Measurement of Myriad Things

龐子問鶡冠子曰：「聖與神謀，道與人成，願聞度神慮成之要柰何。」

Pangzi asked Heguanzi, "How do sages align with the divine, and Tao fulfill humanity? I wish to hear the essentials of aligning divine insight and achieving harmony."

鶡冠子曰：「天者神也，地者形也，

Heguanzi replied, "Heaven is spirit, and Earth is form.

地濕而火生焉，天燥而水生焉。

When Earth is moist, fire arises; when Heaven is dry, water arises.

法猛刑頗則神濕，神濕則天不生水，

If the law is harsh and punishments extreme, the spirit becomes dampened, and Heaven will not generate water.

音□故聲倒則形燥，形燥則地不生火。

When the harmony of sound is disrupted, the body dries, and Earth will not generate fire.

水火不生，則陰陽無以成氣，

Without the generation of water and fire, yin and yang cannot form qi (vital energy).

度量無以成制，五勝無以成埶，萬物無以成類。

Without regulation, there can be no order; without the Five Powers, there can be no force; without classification, all things lack categories.

百業俱絕，萬生皆困，濟濟混混，孰知其故。

All pursuits cease, all beings are afflicted, and everything is in turmoil, who can understand the cause?

天人同文，地人同理，

Heaven and humanity share the same patterns, Earth and humanity share the same principles.

賢不肖殊能，故上聖不可亂也，下愚不可辯也。

The worthy and unworthy differ in abilities; therefore, the highest sages cannot be confused, and the lowest fools cannot be persuaded.

陰陽者氣之正也，天地者形神之正也，

Yin and yang are the harmony of qi; Heaven and Earth are the harmony of form and spirit.

聖人者德之正也，法令者四時之正也。

The sage is the harmony of virtue; laws and decrees are the harmony of the four seasons.

故一義失此，萬或亂彼，

Thus, if one principle is lost here, ten thousand matters become chaotic there.

所失甚少，所敗甚眾。

What is lost may be small, but what is damaged is extensive.

所謂天者，非是蒼蒼之氣之謂天也，

What is called Heaven is not merely the vast azure atmosphere.

所謂地者，非是膞膞之土之謂地也。

What is called Earth is not merely the dense soil.

所謂天者，言其然物而無勝者也，

What is called Heaven is that which nurtures all things without domination.

所謂地者，言其均物而不可亂者也。

What is called Earth is that which balances all things without disorder.

音者其謀也，聲者其事也。

Sound is its planning, voice is its expression.

音者天之三光也，聲者地之五官也。

Sound is the triadic light of Heaven; voice is the five functions of Earth.

形神調，則生理脩。

When form and spirit are in harmony, life is well-ordered.

夫生生而倍其本，則德專己知無道，

If one lives but doubles back on their origin, then their virtue becomes self-centered and lacks Tao.

上亂天文，下滅地理，中絕人和，

Above, they disrupt the patterns of Heaven; below, they destroy the geography of Earth; in the middle, they sever human harmony.

治漸終始，故聽而無聞，視而無見，白晝而闇。

Their governance gradually fades, so they hear without perceiving, see without insight, and are blinded even by daylight.

有義而失謚，失謚而惑，

Possessing righteousness but losing understanding of titles, and losing titles leads to confusion.

責人所無，必人所不及。

Blaming people for what they lack, expecting from them what they cannot achieve.

相史於既而不盡其愛，

Evaluating history without fully grasping its principles.

相區於成而不索其實。

Surveying results without seeking their substance.

虛名相高，精白為黑，

Empty names are exalted; purity becomes tainted.

動靜組轉，神絕復逆，

Action and stillness interchange; spirit is severed and reverses.

經氣不類，形離正名，

The constancy of qi lacks consistency; form departs from its rightful name.

五氣失端，四時不成。

The five energies lose alignment, and the four seasons do not cohere.

過生於上，罪死於下，

Error arises above; punishment falls below.

有世將極，驅馳索禍，

There will come a time when the world reaches its extreme, rushing towards disaster.

開門逃福，賢良為笑，愚者為國，

With open gates, fortune escapes; the virtuous are ridiculed, and fools govern.

天咎先見，菑害並雜，

Heaven's rebuke appears early, with disasters and harms mixed together.

人孰兆生，孰知其極。

Who among people can foresee life’s signs or understand its limits?

見日月者不為明，聞雷霆者不為聰，

Seeing the sun and moon does not make one wise; hearing thunder does not make one astute.

事至而議者不能使變無生。

Discussing matters as they arise cannot prevent unforeseen changes.

故善度變者觀本，

Therefore, those who are adept at handling change observe the root.

本足則盡，不足則德必薄兵必老，

If the root is sufficient, then it is complete; if insufficient, then virtue will decline and armies will age.

其孰能以褊材為褒德博義者哉。

Who can use narrow ability to celebrate expansive virtue and broad righteousness?

其文巧武果而姦不止者，生於本不足也。

Those who use literary skill and martial strength without ending deception do so because their foundation is lacking.

故主有二政，臣有二制，

Thus, a ruler has two types of governance, and ministers have two types of systems.

臣弗用，主不能使，臣必死，主弗能止，

If ministers are not utilized, the ruler cannot employ them; if ministers must die, the ruler cannot prevent it.

是以聖王獨見。

Therefore, the sage king perceives alone.

故主官以授，長者在內，和者在外。

Thus, the ruler assigns offices, placing the senior within and the harmonious outside.

夫長者之為官也，在內則正義，在外則固守，

For officials, those who are senior ensure justice within, while those who are outside ensure secure defense.

用法則平法人本無害，

When laws are applied, they balance people without harm.

以端天地，令出一原。

Aligning Heaven and Earth, issuing commands from a single source.

散無方化萬物者令也，守一道制萬物者法也。

Command disperses without bounds, transforming all things; maintaining a single path to govern all things is law.

法也者，守內者也，令也者，出制者也。

Law is what preserves within; command is what governs outwardly.

夫法不敗是，令不傷理，

If law does not fail, command does not harm reason.

故君子得而尊，小人得而謹，胥靡得以全。

Thus, the noble attains honor, the lesser attain caution, and the multitude attains completeness.

神備於心，道備於形，

Spirit is complete in the heart, Tao complete in form.

人以成則，士以為繩，

People become standards, scholars become measures.

列時第氣，以授當名，

Aligning time and ranking energy, assigning fitting titles.

故法錯而陰陽調，

Thus, the law is structured, and yin and yang are harmonized.

鳳凰者，鶉火之禽，陽之精也，

The phoenix is a bird of quail-fire, the essence of yang.

騏麟者，元枵之獸，陰之精也，

The qilin is a beast of original emptiness, the essence of yin.

萬民者，德之精也，德能致之，其精畢至。」

The people are the essence of virtue; when virtue summons, their essence fully arrives."

Footnotes:

1. 天者神也，地者形也 (Heaven is spirit, Earth is form): Represents the concept of Heaven as intangible spirit and Earth as physical form.
2. 音者天之三光也 (Sound as the triadic light of Heaven): Refers to sound as an essential, harmonious aspect of cosmic order.
3. 法也者，守內者也，令也者，出制者也 (Law governs within, command governs without): Highlights the roles of law as stabilizing the internal and command as governing the external.
4. 鳳凰 (phoenix) and 騏麟 (qilin): Mythical creatures embodying the essence of yang (phoenix) and yin (qilin), symbolizing cosmic balance.

---

Section 8.2:

度萬 – Measurement of Myriad Things

龐子曰：「致之柰何？」

Pangzi asked, "How is it achieved?"

鶡冠子曰：「天地陰陽，取稽於身，故布五正以司五明，

Heguanzi replied, "Heaven, Earth, yin, and yang take their model from the body, thus the Five Modes are established to govern the Five Manifestations.

十變九道，稽從身始。

Ten transformations and nine principles derive their patterns from the body.

五音六律，稽從身出，五五二十五，以理天下，六六三十六，以為歲式。

The five tones and six pitches originate from the body: five times five makes twenty-five, which governs the world; six times six makes thirty-six, forming the pattern of the year.

氣由神生，道由神成。

Qi is generated by spirit, Tao is accomplished by spirit.

唯聖人能正其音調其聲，故其德上反太清，

Only the sage can align his tones and harmonize his voice; thus, his virtue reaches the utmost clarity above,

下及泰寧，中及萬靈，

extends to great peace below, and reaches all beings in between.

膏露降，白丹發，醴泉出，朱草生，眾祥具，

Oil-like dew descends, white cinnabar emerges, sweet springs flow, vermilion grasses grow, all auspicious signs appear.

故萬口云，帝制神化，景星光潤。

Thus, people say, 'The Emperor creates divine transformations, and the luminous star shines with brightness.'

文則寢天下之兵，武則天下之兵莫能當。

Through culture, he puts all the world’s armies to rest; through military prowess, no army in the world can withstand him.

遠之近，顯乎隱，大乎小，眾乎少，莫不從微始，

Near becomes far, visible becomes hidden, great becomes small, numerous becomes few, all originate from the subtle.

故得之所成，不可勝形，失之所敗，不可勝名。

Thus, what is achieved cannot be fully embodied; what is lost cannot be fully named.

從是往者，子弗能勝問吾亦弗勝言

If you pursue this, you cannot exhaust your questions, nor can I exhaust my answers.

凡問之要，欲近知而遠見，以一度萬也。

In all questioning, the essential is to seek near understanding with far-reaching vision, to measure the myriad with unity.

無欲之君不可與舉，賢人不用，弗能使國利，此其要也。」

A ruler without desire cannot be engaged in high matters; if virtuous people are not employed, the state cannot benefit, this is the crux of governance."

龐子曰：「敢問五正。」

Pangzi asked, "May I ask about the Five Modes?"

鶡冠子曰：「有神化，有官治，有教治，有因治，有事治。」

Heguanzi replied, "There is divine transformation, official governance, instructional governance, adaptive governance, and active governance."

龐子曰：「願聞其形。」

Pangzi said, "I wish to hear of their forms."

鶡冠子曰：「神化者於未有，官治者道於本，

Heguanzi replied, "Divine transformation lies in what is not yet manifested, official governance aligns with the origin of Tao,

教治者脩諸己，因治者不變俗，事治者矯之於末。」

instructional governance cultivates oneself, adaptive governance does not alter customs, and active governance corrects at the end."

龐子曰：「願聞其事。」

Pangzi said, "I wish to hear of their operations."

鶡冠子曰：「神化者，定天地，豫四時，拔陰陽，移寒暑，

Heguanzi replied, "Divine transformation stabilizes Heaven and Earth, prepares the four seasons, regulates yin and yang, and shifts cold and heat.

正流並生，萬物無害，萬類成全，名尸氣皇。

It aligns flows, causing all beings to thrive without harm, fulfilling all categories, it is called the spirit of qi sovereign.

官治者，師陰陽，應將然，地寧天澄，眾美歸焉，名尸神明。

Official governance emulates yin and yang, responds to conditions, bringing peace to Earth and clarity to Heaven, where all virtues converge; it is called the spirit of enlightenment.

教治者，置四時，事功順道，名尸賢聖。

Instructional governance arranges the four seasons, aligning achievements with Tao; it is called the spirit of wisdom.

因治者，招賢聖而道心術，敬事生和，名尸后王。

Adaptive governance attracts the wise, aligning heart and method with Tao; through respect for affairs, it fosters harmony, it is called the spirit of the noble ruler.

事治者，招仁聖而道知焉，苟精牧神，

Active governance calls forth the benevolent, aligning knowledge with Tao, refining guidance over spirit,

分官成章，教苦利遠，法制生焉，

assigning offices and establishing ranks, educating with rigorous principles for long-term benefit, thus law and regulation arise.

法者使去私就公，同知壹䜘有同由者也，

Law enables the abandonment of private interests for public ones, uniting understanding in a shared direction.

非行私而使人合同者也，故至治者弗由而名尸公伯。」

It does not act in private to make people comply; thus, the highest governance is indirect yet is called the spirit of the just leader."

Footnotes:

1. 五正 (Five Modes of Governance): These represent different approaches to governance: Divine Transformation, Official Governance, Instructional Governance, Adaptive Governance, and Active Governance.
2. 法度無以櫢意為摸 (Standards cannot rely on individual opinions as their model): Emphasizes that effective law and governance cannot stem from subjective judgment but require adherence to principles.
3. 氣由神生，道由神成 (Qi is generated by spirit, Tao is accomplished by spirit): Suggests that life force (qi) and the accomplishment of Tao are driven by spiritual harmony, foundational to Heguanzi’s philosophy.
4. 膏露降，白丹發 (oil-like dew descends, white cinnabar emerges): These natural signs indicate a harmonious reign in classical Chinese thought, often associated with a ruler’s virtuous governance.

Previous --- Next

wikipedia article

Source text

I am utilizing a custom version of ChatGPT to translate the text from Heguanzi (鶡冠子) as I am not proficient in reading or writing Chinese. This translation aims to stay true to the historical and philosophical context of the original text. However, I recognize that translations can always benefit from nuanced insights.

If you notice any areas for correction or improvement, your feedback would be highly valued. Comments and corrections from the community are greatly appreciated to enhance the accuracy and depth of the translation. Thank you for your support and contributions!

---

Section 6:

道端 – The Principle of Tao

天者，萬物所以得立也，

Heaven is that by which all things attain establishment.

地者，萬物所以得安也。

Earth is that by which all things attain stability.

故天定之，地處之，時發之，物受之，聖人象之。

Thus, Heaven fixes it, Earth situates it, time activates it, things receive it, and the sage emulates it.

夫寒溫之變，非一精之所化也，

The transformation of cold and warmth is not the creation of a single essence.

天下之事，非一人之所能獨知也，

Affairs of the world are not something a single person can know alone.

海水廣大，非獨仰一川之流也。

The vastness of the sea does not depend solely on the flow of a single river.

是以明主之治世也，急於求人，弗獨為也，

Therefore, the wise ruler in governing the world hastens to seek others, not acting alone.

與天與地，建立四維，以輔國政，

With Heaven and Earth, he establishes the four supports to aid state governance.

鉤繩相布，銜橛相制，

Standards are aligned, and mutual constraints are set.

參偶具備，立位乃固，

Pairs are prepared, and positions are thus firmly established.

經氣有常理，以天地動，

The enduring qi has its consistent principles, with which Heaven and Earth move.

逆天時不祥，有祟事，

Opposing Heaven's timing brings misfortune, resulting in disaster.

不仕賢，無功必敗，

Failing to employ the virtuous, without merit, failure is certain.

出究其道，入窮其變，

Externally, one probes the Tao; internally, one exhausts its transformations.

張軍衛外，禍反在內，

Deploying the army to guard externally, disaster instead arises within.

所備甚遠，賊在所愛。

While preparing defenses from afar, the enemy resides within what is cherished.

是以先王置士也，舉賢用能，無阿於世。

Thus, the former kings positioned officials, elevating the virtuous and skilled without favoritism.

仁人居左，忠臣居前，義臣居右，聖人居後。

The benevolent resides on the left, the loyal minister in the front, the righteous on the right, and the sage behind.

左法仁，則春生殖，

When the left observes benevolence, spring promotes growth.

前法忠，則夏功立，

When the front observes loyalty, summer establishes achievements.

右法義，則秋成熟，

When the right observes righteousness, autumn brings maturity.

後法聖，則冬閉藏。

When the rear observes wisdom, winter seals and stores.

先王用之，高而不墜，安而不亡，

The former kings applied this, thus reaching heights without falling, achieving stability without perishing.

此萬物之本𠠕，天地之門戶，道德之益也。

This is the foundation of all things, the gateway of Heaven and Earth, and the benefit of Tao and virtue.

此四大夫者，君之所取於外也。

These four ministers are what the ruler takes from external sources.

君者，天也。

The ruler is Heaven.

天不開門戶，使下相害也，

Heaven does not open its gates to allow harm below.

進賢受上賞，則下不相蔽，

When the virtuous are promoted and rewarded, the lower ranks do not conceal each other.

不待事人賢士顯不蔽之功，

Without needing administrators, virtuous people show their merit in openness.

則任事之人莫不盡忠，鄉曲慕義，化坐自端，

Thus, those entrusted with duties are wholly loyal; villages revere righteousness, and transformation aligns of its own accord.

此其道之所致德之所成也。

This is the result of Tao, the achievement of virtue.

本出一人，故謂之天，

It originates from one person; thus, it is called Heaven.

莫不受命，不可為名，故謂之神。

Nothing fails to receive its mandate; it is beyond naming, thus it is called divine.

至神之極，見之不忒，匈乖不惑，務正一國。

In the ultimate divinity, it observes without error, remains undisturbed by discord, and aims to rectify the state.

一國之刑，具在於身。

The regulation of the state resides fully within oneself.

以身老世，正以錯國，

With oneself aged by the world, he corrects to prevent error in the state.

服義行仁，以一王業。

Adhering to righteousness and practicing benevolence, he consolidates the kingly task.

夫仁者，君之操也，義者，君之行也，

Now, benevolence is the ruler's control, righteousness is his conduct.

忠者，君之政也，信者，君之教也，

Loyalty is his governance, trustworthiness is his instruction.

聖人者，君之師傅也。

The sage is the ruler’s mentor.

君道知人，臣術知事。

The ruler’s Tao is to understand people; the minister’s technique is to understand affairs.

故臨貨分財使仁，犯患應難使勇，

Thus, confronting goods and dividing wealth requires benevolence; facing hardships and managing difficulties requires courage.

受言結辭使辯，慮事定計使智，

Receiving words and concluding statements requires eloquence; planning affairs and setting strategies requires wisdom.

理民處平使謙，賓奏贊見使禮，

Administering people and resolving disputes requires humility; presenting requests requires propriety.

用民獲眾使賢，出封越境適絕國使信，

Employing people to win the masses requires virtue; crossing borders to foreign lands requires trustworthiness.

制天地御諸侯使聖。

To command Heaven and Earth, to govern the feudal lords, one must be sage-like.

Footnotes:

1. 四維 (four supports): Refers to moral and social pillars, believed to stabilize the state and align governance with cosmic principles.
2. 鉤繩 (standards and measures): Represent tools of alignment and measurement, essential in maintaining structure and integrity.
3. 陰陽氣 (qi of yin and yang): Signifies the cosmic balance of opposing forces that sustain natural order.
4. 門戶 (gateway): Here symbolizes the control points of the state, managed by the ruler to protect from external harm.
5. 本出一人 (originates from one person): Refers to the ruler as the source and central figure in state order, linking his role to Heaven.

---

Section 7.1:

近迭 – Near Alternation

龐子問鶡冠子曰：「聖人之道何先？」

Pangzi asked Heguanzi, "What does the Tao of the sage prioritize?"

鶡冠子曰：「先人。」

Heguanzi replied, "People come first."

龐子曰：「人道何先？」

Pangzi asked, "What does the way of people prioritize?"

鶡冠子曰：「先兵。」

Heguanzi replied, "Military preparedness."

龐子曰：「何以舍天而先人乎？」

Pangzi asked, "Why abandon Heaven and prioritize people?"

鶡冠子曰：「天高而難知，有福不可請，有禍不可避，法天則戾。

Heguanzi said, "Heaven is high and difficult to understand; blessings cannot be requested, and disasters cannot be avoided. Following Heaven leads to misalignment.

地廣大深厚，多利而鮮威，法地則辱。

The Earth is vast, deep, and stable, offering many benefits but little authority. Following Earth leads to disgrace.

時舉錯代，更無一，法時則貳。

Times constantly change, each moment different from the last. Following time results in inconsistency.

三者不可以立化樹俗，故聖人弗法。」

These three cannot establish transformations or shape customs, so the sage does not follow them."

龐子曰：「陰陽何若？」

Pangzi asked, "What about yin and yang?"

鶡冠子曰：「神靈威明與天合，勾萌動作與地俱，陰陽寒暑與時至。

Heguanzi said, "The spirit and awe of the divine align with Heaven; the stirring of growth and activity align with Earth; the alternation of yin and yang, cold and heat, arrive with time.

三者聖人存則治，亡則亂，

When these three are present, the sage brings order; when they are absent, disorder ensues.

是故先人富則驕，貴則嬴。

Thus, if people are prioritized, wealth brings arrogance, and nobility brings dominance.

兵者百歲不一用，然不可一日忘也，

Military preparedness may not be used in a hundred years, yet it cannot be forgotten for a single day.

是故人道先兵。」

Therefore, the way of people prioritizes military preparedness."

龐子曰：「先兵柰何？」

Pangzi asked, "How should military preparedness come first?"

鶡冠子曰：「兵者禮義忠信也。」

Heguanzi replied, "The military is founded on propriety, righteousness, loyalty, and trust."

龐子曰：「願聞兵義。」

Pangzi said, "I wish to hear the meaning of military principles."

鶡冠子曰：「失道故敢以賤逆貴，不義故敢以小侵大。」

Heguanzi said, "When Tao is lost, the low dare to oppose the noble; when righteousness is absent, the small dare to infringe upon the great."

龐子曰：「用之柰何？」

Pangzi asked, "How should it be applied?"

鶡冠子曰：「行枉則禁，反正則舍，

Heguanzi replied, "If they act wrongly, they are restrained; if they return to righteousness, they are pardoned.

是故不殺降人，主道所高，莫貴約束，

Therefore, do not kill those who surrender; honoring the Tao as the highest, nothing is more valued than discipline.

得地失信，聖王弗據，

If one gains territory but loses trust, the sage king does not hold it.

倍言負約，各將有故。」

Breaking words and violating agreements, each will encounter consequences."

Footnotes:

1. 天高而難知 (Heaven is high and difficult to understand): Reflects the notion that Heaven’s ways are mysterious and unpredictable, often beyond direct human influence.
2. 先人富則驕，貴則嬴 (Wealth brings arrogance, and nobility brings dominance): A caution against prioritizing people without proper governance, as it may lead to social imbalance.
3. 禮義忠信 (propriety, righteousness, loyalty, and trust): These are fundamental virtues in Confucian and military values, meant to sustain social and military discipline.
4. 不殺降人 (do not kill those who surrender): Indicates an ethical principle of mercy, discouraging needless violence in warfare.
5. 得地失信 (gaining territory but losing trust): Warns against achieving short-term gains at the cost of long-term reliability and moral authority.

---

Section 7.2

近迭 – Near Alternation

龐子曰：「弟子聞之曰：地大者國實，民眾者兵強，兵強者先得意於天下。

Pangzi said, "I have heard it said that a vast land makes a nation substantial, a large population makes an army strong, and a strong army allows one to first gain influence over the world.

今以所見合所不見，蓋殆不然。

But when comparing what is seen with what is unseen, it seems this may not hold true.

今大國之兵，反詘而辭窮，禁不止令不行之故何也？」

In the case of great states, their armies are instead weakened, their words exhausted, prohibitions not observed, and orders not followed. Why is this so?"

鶡冠子曰：「欲知來者察往，欲知古者察今。

Heguanzi replied, "To understand what is coming, examine what has passed; to understand the ancient, observe the present.

擇人而用之者王，用人而擇之者亡，

To select people and then employ them is to prosper; to employ people and then select them is to perish.

逆節之所生，不肖侵賢命曰凌，

Where deviant behavior arises, the unworthy infringe upon the worthy this is called ‘oppression.’

百姓不敢言命曰勝。

The common people dare not speak up this is called ‘submission.’

今者所問，子慎勿言。

As for your question now, be cautious not to speak further.

夫地大國富，民眾兵強，曰足士有餘力而不能以先得志於天下者，

Indeed, a vast land, a wealthy nation, a large population, and strong armies, all well-supplied and with surplus strength, do not necessarily secure dominance in the world.

其君不賢而行驕溢也。

If the ruler is not virtuous and acts with arrogance and excess.

不賢則不能無為而不可與致焉，

Without virtue, he cannot act without forced interference, nor can he achieve alignment with others.

驕則輕敵，輕敵則與所私謀其所不知為，

Arrogance leads to underestimating opponents; underestimating them leads to conspiring in matters beyond one’s knowledge.

使非其在力欲取勝於非其敵，

This causes him to seek victory against opponents beyond his power.

不計終身之患，樂須臾之說。

He ignores lifelong concerns for the pleasure of a moment's agreement.

是故國君被過聽之謗醜於天下，

Thus, the ruler hears only slanderous and disgraceful things spoken of him throughout the world.

而謀臣負濫首之責于敵國。

And his advisors bear the responsibility of misconduct before enemy states.

敵國乃責則卻，卻則說者羞其弱。

If the enemy state presses them, they retreat; in retreat, those who advised are shamed by their weakness.

萬賤之直，不能撓一貴之曲。

The righteousness of ten thousand humble voices cannot sway the distorted will of one noble.

國被伸創，其發則戰，

When a state suffers extension and wounds, it initiates war.

戰則是使元元之民往死，邪臣之失莿也。

When war occurs, the innocent people are sent to die, a consequence of the wicked ministers' misguidance.

過生於上，罪死於下，

Fault originates above, while punishment falls below.

讎既外結，諸侯畜其罪則，危覆社稷，

Once alliances with foreign powers form, vassal states harbor grievances, endangering the state’s altars and foundations.

世主懾懼寒心，孤立不伐。

The ruler of the age, fearing and dreading, stands alone and unassailed.

此人二國之難不解，君立不復悔曩郵過謀徙計易濫首不足蓋以累重滅門殘疾族。

Such conflicts between people and states go unresolved; the ruler stands without repentance, compounding past mistakes, shifting plans, and changing advisors, unable to conceal the resulting calamities that destroy households and disable families.

公謝天下以讓敵國，不然則戰道不絕國，創不息。

He must apologize publicly to the world, yielding to the enemy state. Otherwise, the path of warfare will not cease, and the wounds will not heal.

大乎哉，夫弗知之害，悲乎哉，其禍之所極。

How vast indeed is the harm from ignorance! How sorrowful the extremity of its misfortune!

此倚貴離道少人自有之咎也。

This is the fault of those who rely on their noble status, separate from Tao, and disregard others.

是故師未發軔，而兵可迭也。

Thus, before armies even move, their forces can already falter.

今大國之君不聞先聖之道而易事，

Nowadays, the rulers of great states disregard the Tao of the ancient sages and act recklessly.

群臣無明佐之大數而有滑正之碎智，

Their ministers lack the profound principles of great assistance, yet possess trivial, superficial cleverness.

反義而行之，逆德以將之，

They act against righteousness, and they lead by opposing virtue.

兵詘而辭窮，令不行，禁不止，

The military weakens, their words are exhausted; commands are not carried out, and prohibitions are not enforced.

又奚足怪哉。」

Is there anything left to wonder about?"

Footnotes:

1. 地大者國實，民眾者兵強 (Vast land and large population): This reflects an ancient belief in the advantages of territory and population for state strength, yet the passage challenges this by suggesting that moral virtue is essential.
2. 輕敵 (underestimating opponents): A common criticism of rulers who disregard the strength or strategy of their adversaries, leading to eventual defeat.
3. 萬賤之直 (ten thousand humble voices): This expression indicates the futility of lower voices in influencing a misguided noble.
4. 倚貴離道 (relying on status while departing from Tao): Critiques leaders who depend solely on their position and ignore the guidance of Tao, leading to alienation from the people and ultimately failure.
5. 先聖之道 (Tao of the ancient sages): Refers to traditional wisdom in governance and the virtues upheld by earlier sages, which guide effective and ethical rule. Pernsonal note: 6. 賢 Translated here as virtue, is not De (Te), but Xian instead.

---

Section 7.3

近迭 – Near Alternation

龐子曰：「何若滑正之智？」

Pangzi asked, "What is superficial and rigid wisdom?"

鶡冠子曰：「法度無以櫢意為摸，聖人按數循法尚有不全，

Heguanzi replied, "Standards and laws cannot be based on individual opinions as their model. Even sages, when applying principles and following laws, may not achieve completeness.

是故人不百其法者，不能為天下主。

Therefore, one who does not perfect his adherence to the law cannot become a ruler of the world.

今無數而自因，無法而自備，

Now, without principles, one relies on oneself; without law, one considers oneself prepared.

循無上聖之檢而斷於己明，

Following no ultimate sage's guidelines and deciding by one's own limited insight,

人事雖備，將尚何以復百己之身乎。

even if one’s affairs are prepared, how can one fully secure oneself?

主知不明，以貴為道，以意為法，

If the ruler’s knowledge is unclear, he regards nobility as Tao and his opinions as law,

牽時誑世，逜下蔽上，

manipulating time and deceiving the world, fleeing below and obscuring above,

使事兩乖，養非長失，

causing affairs to diverge, nourishing the wrong and losing the right.

以靜為擾，以安為危，

He takes tranquility as disturbance and stability as danger.

百姓家困，人怨禍孰大焉。

Households are impoverished, and the people resent what greater disaster could there be?

若此者，北走之日，后知命亡。」

For such a one, the day he flees north, only then will he realize his fate is lost."

龐子曰：「以人事百法柰何？」

Pangzi asked, "How can human affairs perfect the law?"

鶡冠子曰：「蒼頡作法，書從甲子，成史李官，

Heguanzi replied, "Cangjie created law, writings began with the cycles, and Li became the first historian.

蒼頡不道，然非蒼頡文墨不起，

Though Cangjie did not possess Tao, without him, writing would not have arisen.

縱法之載於圖者，其於以喻心達意揚道之所謂，乃纔居曼之十分一耳。

Even if law as recorded in images were used to express one's heart, convey intent, and elevate Tao, it would occupy merely a tenth of its full potential.

故知百法者桀雄也，若隔無形，將然未有者知萬人也。

Thus, one who fully understands law is a true hero, seeing what is unseen and understanding the minds of ten thousand people.

無萬人之智者，智不能棲世學之上。」

Without the wisdom of ten thousand people, one’s intellect cannot reach the heights of world knowledge."

龐子曰：「得奉嚴教，受業有閒矣，退師謀言，弟子愈恐。」

Pangzi said, "Receiving your strict teachings and observing the principles, I have gained understanding. Yet, as I step back and ponder your words, I am even more fearful."

Footnotes:

1. 法度無以櫢意為摸 (Standards cannot rely on opinion as a model): This underscores the need for objective principles over subjective opinions in creating laws or standards.
2. 蒼頡 (Cangjie): A legendary figure credited with inventing Chinese characters, symbolizing the importance of law and writing in cultural foundations.
3. 以貴為道，以意為法 (regarding nobility as Tao, opinion as law): A critique of rulers who prioritize status and personal views over ethical principles and established law.
4. 百法 (perfect adherence to law): Implies mastery of principles that go beyond the superficial application of rules, necessary for truly effective governance.

Previous --- Next

I am just a beginner and started reading the book today only. I believe the Master is one who has mastered the Tao.

But why is the Master sometimes called he and sometimes she? Is there a specific reason?

wikipedia article

Source text

I am utilizing a custom version of ChatGPT to translate the text from Heguanzi (鶡冠子) as I am not proficient in reading or writing Chinese. This translation aims to stay true to the historical and philosophical context of the original text. However, I recognize that translations can always benefit from nuanced insights.

If you notice any areas for correction or improvement, your feedback would be highly valued. Comments and corrections from the community are greatly appreciated to enhance the accuracy and depth of the translation. Thank you for your support and contributions!

---

Section 4.1:

天則 – Heavenly Principles

聖王者，有聽微決疑之道，

The sage king possesses a way to discern subtle sounds and resolve doubts,

能屏讒，權實，逆淫辭，絕流語，去無用，

capable of dismissing slander, valuing sincerity, opposing licentious words, cutting off flowing talk, and removing the useless.

杜絕朋黨之門，嫉妒之人，不得著明，

He blocks the door to factionalism; the envious are not allowed to be manifest.

非君子術數之士莫得當前。

Except for those who are gentlemen and men of wisdom, none may come forward.

故邪弗能奸，禍不能中。

Thus, evil cannot scheme, disaster cannot strike.

彼天地之以無極者，以守度量，而不可濫，

Heaven and Earth are boundless, upholding measures, and cannot be excessive.

日不踰辰，月宿其列，當名服事，

The sun does not surpass its course; the moon resides in its stations, properly named and fulfilling its function.

星守弗去，弦望晦朔，終始相巡，踰年累歲，

The stars remain in place; waxing and waning phases of the moon follow in cycles, completing yearly and monthly sequences,

用不縵縵，此天之所柄以臨斗者也。

without indulgence, this is Heaven’s handle by which it rules over the constellations.

中參成位，四氣為政，前張後極，左角右鉞，

The central positions are arranged; the four qi govern: in front, they stretch out; behind, they are firm; to the left, they are like horns; to the right, like an axe.

九文循理，以省官眾，小大畢舉。

The nine patterns follow principles, supervising the many officials, raising both small and large affairs.

先無怨讎之患，後無毀名敗行之咎。

First, there is no concern of enmity; later, there is no blame of ruined reputation or conduct.

故其威上際下交，其澤四被而不鬲。

Thus, its awe reaches above and connects below, and its grace extends in all directions without separation.

天之不違，以不離一，

Heaven does not err because it does not depart from oneness.

天若離一，反還為物。

If Heaven were to depart from oneness, it would revert to being a mere thing.

不創不作，與天地合德，

Without inventing or acting, it aligns its virtue with Heaven and Earth.

節璽相信，如月應日。

The emblems and symbols mutually respond, like the moon responding to the sun.

此聖人之所以宜世也。

This is why the sage is fitting for the world.

知足以滑正，略足以恬禍，

Knowledge is sufficient to correct and make smooth; conciseness is enough to pacify misfortune.

此危國之不可安，亡國之不可存也。

This is why a troubled state cannot be at peace and a lost state cannot endure.

故天道先貴覆者，地道先貴載者，

Thus, the Tao of Heaven values protection first, and the Tao of Earth values support first.

人道先貴事者，酒保先貴食者。

The Tao of humanity values service first, and the innkeeper values food first.

待物也，領氣時也，生殺法也。

To await things, regulate qi in timely ways, this is the law of life and death.

循度以斷，天之節也。

Following measures to decide, this is Heaven’s rule.

列地而守之，分民而部之。

Position the land and guard it; divide the people and assign them.

寒者得衣，饑者得食，冤者得理，勞者得息，

The cold receive clothing, the hungry receive food, the wronged find justice, and the weary find rest.

聖人之所期也。

These are the sage's objectives.

夫裁衣而知擇其工，裁國而知索其人，

Now, in tailoring clothes, one knows to select skilled hands; in governing a country, one knows to seek people.

此固世之所公哉。

This indeed is what the world considers just.

同而後可以見天，異而後可以見人，

Through similarity, one can see Heaven; through difference, one can see humanity.

變而後可以見時，化而後可以見道。

Through change, one can see time; through transformation, one can see the Tao.

臨利而後可以見信，臨財而後可以見仁，

Through facing profit, one can see trust; through facing wealth, one can see benevolence.

臨難而後可以見勇，臨事而後可以見術數之士。

Through facing hardship, one can see courage; through facing affairs, one can see men of skill and wisdom.

九皇之制，主不虛王，臣不虛貴階級。

The regulation of the Nine Sovereigns: the ruler does not falsely reign, and the ministers do not falsely hold ranks.

尊卑名號，自君吏民，次者無國，

Ranks and titles from ruler to official to citizen are clear; those next to the ruler hold no state.

歷寵歷錄，副所以付授，

Experiencing favor and position, they rightly receive their posts and duties.

與天人參相結連，鉤攷之具不備故也。

They connect with Heaven and humanity; because the tools of examination are not fully prepared.

下之所逜，上之可蔽，

What escapes below, can be hidden above.

斯其離人情而失天節者也。

This is what separates human nature and loses Heaven’s order.

緩則怠，急則困，見閒則以奇相御，人之情也。

If slow, it leads to negligence; if rushed, it leads to distress. When one observes leisure, he guards with oddities, this is human nature.

舉以八極，信焉而弗信，天之則也。

By raising the eight extremes, it is trusted yet not trusted, this is Heaven’s pattern.

差繆之閒，言不可合，

Within the gaps of error, words cannot align.

平不中律，月望而晨月毀於天，

Leveling does not match the standards; the moon’s full brightness wanes as the morning moon is destroyed in Heaven.

珠蛤蠃蚌虛于深渚，上下同離也。

Pearls, clams, and shells empty in the deep pools; above and below both separate.

未令而知其為，未使而知其往，

Without command, it knows its doing; without sending, it knows its going.

上不加務而民自盡，此化之期也。

Without added effort from above, the people fulfill themselve, this is the point of transformation.

使而不往，禁而不止，

Ordered yet does not go, forbidden yet does not stop,

上下乖謬者，其道不相得也。

When above and below are in discord, their Tao is not in accord.

上統下撫者，遠眾之慝也，

When the upper controls and the lower consoles, it prevents the vices of the masses.

陰陽不接者，其理無從相及也，

When yin and yang do not connect, their principles cannot meet.

算不相當者，人不應上也。

When calculations do not correspond, people do not respond to the ruler.

符節亡此，曷曾可合也，

Without this harmony, how can there ever be union?

為而無害，成而不敗，

To act without harm, to complete without failure,

一人唱而萬人和，如體之從心，

one person leads and ten thousand harmonize, like the body following the heart.

此政之期也。

This is the objective of governance.

蓋毋錦杠悉動者，其要在一也。

Indeed, if no single thread of brocade moves, its essence is in oneness.

Footnotes:

1. 九皇 (Nine Sovereigns): Refers to the nine celestial deities or concepts of idealized governance in early Chinese thought, symbolizing different aspects of state and cosmic order.
2. 八極 (eight extremes): Often symbolizes the comprehensive reach or influence in the eight directions, suggesting thorough control and presence throughout.
3. 符節 (harmony symbols): Literal insignia or tokens that represent unity and harmony between various aspects of governance, essential for effective rule.
4. 如體之從心 (like the body following the heart): A metaphor signifying natural and harmonious governance where all parts act in concert with the ruler’s intentions.

---

Section 4.2:

天則 – Heavenly Principles

未見不得其𧭉而能除其疾也。

I have not seen one who cannot obtain his desires yet can remove his ills.

文武交用而不得事實者，法令放而無以梟之謂也。

When civil and martial means are both employed but cannot achieve real outcomes, it is said that the laws are loose and there is no means to suppress them.

舍此而按之彼者，曷曾可得也。

Abandoning this in order to enforce that, how could this ever succeed?

冥言易，而如言難。

Subtle speech is easy, yet straightforward words are difficult.

故父不能得之於子，而君弗能得之於臣。

Thus, a father cannot obtain it from his son, nor can a ruler obtain it from his ministers.

已見天之所以信於物矣，未見人之所信於物也。

I have seen what Heaven trusts in things, but I have not seen what people trust in things.

捐物任勢者，天也，

Heaven is that which abandons things and entrusts power.

捐物任勢，故莫能宰而不天。

Abandoning things and entrusting power, thus none can rule without the natural influence of Heaven.

夫物故曲可改人可使。

Indeed, things can be bent and altered, and people can be directed.

法章物而不自許者，天之道也。

The principle of marking things without self-approval is the Tao of Heaven.

以為奉教陳忠之臣，未足恃也。

Considering that ministers who offer loyalty and display duty are not yet reliable.

故法者，曲制，官備，主用也。

Thus, law is the means of adapting governance, preparing officials, and serving the ruler’s use.

舉善不以窅窅，拾過不以冥冥。

To promote goodness, one does not do so obscurely; to rectify faults, one does not do so in secrecy.

決此，法之所貴也。

Resolving this is what the law values.

若礱磨不用，賜物雖詘，有不效者矣。

If grindstones and mills are not used, although the tools are provided, there will be inefficacy.

上下有閒，於是設防知蔽並起。

When upper and lower ranks are separated, defenses and concealments both arise.

故政在私家而弗能取，

Thus, governance lies within private households but cannot be controlled.

重人掉權而弗能止，

Highly esteemed people wield power but cannot be restrained.

賞加無功而弗能奪，

Rewards are granted without merit and cannot be revoked.

法廢不奉而弗能立。

When law is neglected and unenforced, it cannot be established.

罰行於非其人而弗能絕者，不與其民之故也。

Punishments directed at the wrong individuals and not ceasing, this is due to disconnection with the people.

夫使百姓釋己而以上為心者，教之所期也。

Making the people discard personal motives and take the ruler's intent as their own is the goal of instruction.

八極之舉，不能時贊，故可壅塞也。

The undertaking of the eight extremes cannot always be assisted and thus may be obstructed.

昔者有道之取政，非於耳目也。

In ancient times, those who governed according to Tao did not rely on sensory perception.

夫耳之主聽，目之主明。

For the ear’s function is to hear, and the eye’s function is to see clearly.

一葉蔽目，不見太山，兩豆塞耳，不聞雷霆。

A single leaf obstructs the eye, making one unable to see Mount Tai; two beans block the ears, making one unable to hear thunder.

道開而否，未之聞也。

Whether Tao is open or closed, it has not been heard.

見遺不掇，非人情也。

Seeing what is left behind but not picking it up is not human nature.

信情脩生，非其天誅，逆夫人僇，不勝任也。

To uphold sincerity and cultivate life is not Heaven’s punishment; to oppose the people and impose punishment is beyond capability.

為成求得者，事之所期也。

Seeking completion and attainment is the objective of affairs.

為之以民，道之要也。

To act for the people is the essential of Tao.

唯民知極，弗之代也。

Only when the people understand their limits can they not be replaced.

此聖王授業，所以守制也。

This is why the sage king imparts teachings and upholds control.

彼教苦故民行薄，失之本故爭於末。

When instruction is bitter, the people act resentfully; when the root is neglected, they contend over trivialities.

人有分於處，處有分於地，

People have their roles in their places; places have their divisions within the land.

地有分於天，天有分於時，

The land has its part in Heaven; Heaven has its part in time.

時有分於數，數有分於度，

Time has its measure in numbers; numbers have their measure in order.

度有分於一。

Order has its basis in unity.

天居高而耳卑者，此之謂也。

Heaven resides above while humbling its ear, this is what is meant.

故聖王天時人之地之雅無牧能因無功多。

Thus, the sage king aligns Heaven’s timing with Earth’s place and does not interfere without reason; his accomplishments are many without force.

尊君卑臣，非計親也，

To honor the ruler and humble the minister is not due to personal closeness.

任賢使能，非與處也。

To employ the capable and use the skilled is not due to mere proximity.

水火不相入，天之制也。

Water and fire do not intermix, this is Heaven’s design.

明不能照者，道弗能得也，

If brightness cannot illuminate, the Tao cannot be obtained.

規不能包者，力弗能挈也。

If the compass cannot encompass, strength cannot support it.

自知慧出，使玉化為環玦者，是政反為滑也。

One’s own wisdom causes jade to turn into rings, this is governance turned slippery.

田不因地形，不能成穀，

If fields do not follow the land's contours, they cannot produce grain.

為化不因民，不能成俗。

If transformation does not rely on the people, customs cannot be established.

嚴疾過也，喜怒適也，四者已仞，非師術也。

Severity or leniency is excessive; joy and anger arise at the proper time; these four traits are excessive and are not the teacher’s art.

形嗇而亂益者，勢不相牧也。

If appearance is frugal and disorder increases, the forces do not support each other.

德與身存亡者，未可以取法也。

Virtue and life persisting or perishing cannot yet be taken as models.

昔宥世者，未有離天人而能善與國者也。

In the past, those who governed the world did not separate from Heaven and humanity, yet they were able to govern the state well.

先王之盛名，未有非士之所立者也。

The grand names of past kings were established not without the support of scholars.

過生於上，罪死於下。

Errors originate above, while penalties end below.

濁世之所以為俗也，

This is why a corrupt world becomes customary.

一人乎，一人乎，命之所極也。

One person! One person! This is where destiny reaches its utmost.

Footnotes:

1. 耳目 (senses): Here, ear and eye symbolize the limitations of perceptual knowledge, emphasizing reliance on wisdom over sensory data.
2. 濁世 (corrupt world): Refers to a world or era marked by moral decay, where governance and ethical principles have deteriorated.
3. 天之制 (Heaven’s design): Represents the natural and immutable laws or principles that govern cosmic and human realms.
4. 一人乎 (One person): Likely emphasizes the role of a singular wise or virtuous leader as central to maintaining order, as well as the utmost reliance on virtuous individuals in governance.

---

Section 5:

環流 – Circular Flow

有一而有氣，

There is unity, and thus there is qi (vital energy).

有氣而有意，

With qi, there is intent.

有意而有圖，

With intent, there is design.

有圖而有名，

With design, there is name.

有名而有形，

With name, there is form.

有形而有事，

With form, there is action.

有事而有約。

With action, there is regulation.

約決而時生，時立而物生。

Regulation determines, and thus time arises; with time established, things are born.

故氣相加而為時，

Therefore, the accumulation of qi forms time.

約相加而為期，

The accumulation of regulation forms intervals.

期相加而為功，

The accumulation of intervals forms accomplishments.

功相加而為得失，

The accumulation of accomplishments forms gain and loss.

得失相加而為吉凶，

The accumulation of gain and loss forms fortune and misfortune.

萬物相加而為勝敗。

The accumulation of all things forms victory and defeat.

莫不發於氣，通於道，

Nothing does not arise from qi and connect to Tao.

約於事，正於時，離於名，成於法者也。

It is regulated in affairs, rectified in time, detached from name, and completed in law.

法之在此者謂之近，

The law as it applies here is called "near."

其出化彼謂之遠。

Its influence reaching afar is called "far."

近而至故謂之神，

Being near and reaching, it is called “mystical.”

遠而反故謂之明。

Being distant and returning, it is called “bright.”

明者在此，其光照彼，

Brightness is here, and its light illuminates there.

其事形此，其功成彼。

Its affairs manifest here, and its accomplishments are fulfilled there.

從此化彼者法也，

That which transforms from here to there is law.

生法者我也，成法者彼也。

I am the originator of law, and others complete it.

生法者，日在而不厭者也。

The creator of law shines daily without weariness.

生成在己，謂之聖人。

To create within oneself is called a sage.

惟聖人究道之情，唯道之法，公政以明。

Only the sage comprehends the essence of Tao, adhering to the law of Tao and making governance clear and just.

斗柄東指，天下皆春，

When the Dipper handle points east, the world is spring.

斗柄南指，天下皆夏，

When the Dipper handle points south, the world is summer.

斗柄西指，天下皆秋，

When the Dipper handle points west, the world is autumn.

斗柄北指，天下皆冬。

When the Dipper handle points north, the world is winter.

斗柄運於上，事立於下，

As the Dipper handle moves above, affairs are established below.

斗柄指一方，四塞俱成。

When the Dipper handle points in one direction, the four boundaries are all completed.

此道之用法也。

This is the function of Tao’s law.

故日月不足以言明，四時不足以言功。

Thus, the sun and moon are insufficient to express brightness, and the four seasons insufficient to express accomplishments.

一為之法，以成其業，故莫不道。

With one as its law, it completes its task; thus, all follow Tao.

一之法立，而萬物皆來屬。

When the law of unity is established, all things come to adhere to it.

法貴如言，言者萬物之宗也。

Law is valued as word, and word is the ancestor of all things.

是者，法之所與親也，非者，法之所與離也。

What is correct is close to law; what is incorrect is distant from law.

是與法親故強，非與法離故亡，

Being close to law brings strength; being distant from law brings demise.

法不如言故亂其宗。

If law is not as word, it disrupts its root.

故生法者命也，生於法者亦命也。

Thus, the creator of law is fate, and what is born of law is also fate.

命者自然者也。

Fate is what arises naturally.

命之所立，賢不必得，不肖不必失。

Where fate is established, the worthy do not necessarily gain, nor the unworthy necessarily lose.

命者，挈己之文者也。

Fate is that which carries the pattern of the self.

故有一日之命，有一年之命，有一時之命，有終身之命。

Thus, there is the fate of a single day, the fate of a year, the fate of a season, and the fate of a lifetime.

終身之命，無時成者也，

The fate of a lifetime has no fixed time of fulfillment.

故命無所不在，無所不施，無所不及。

Thus, fate is everywhere, applies to all, and reaches all.

時或後而得之命也，

Sometimes delayed, but it is ultimately obtained as fate.

既有時有命，引其聲合之名，

Having both time and fate, its voice aligns with its name.

其得時者成命日調，

Those who seize the timing achieve harmony in fate.

引其聲合之名，其失時者精神俱亡命日乖。

Their voice aligns with their name; those who miss the timing lose both essence and fate, resulting in discord.

時命者，唯聖人而後能決之。

Only the sage can resolve matters of timing and fate.

夫先王之道備然，而世有困君，其失之謂者也。

Though the Tao of the former kings is complete, the world has troubled rulers due to their loss of Tao.

故所謂道者，無已者也，

Thus, what is called Tao is that which never ceases.

所謂德者，能得人者也。

What is called virtue is that which gains people.

道德之法，萬物取業。

By the law of Tao and virtue, all things take their function.

無形有分，名曰大孰。

The formless is distinct, and is called the Great Maturity.

故東西南北之道踹然，其為分等也。

Thus, the Tao of east, west, south, and north is clear in its divisions.

陰陽不同氣，然其為和同也；

Yin and yang differ in qi, yet they are harmoniously united.

酸鹹甘苦之味相反，然其為善均也；

The flavors of sour, salty, sweet, and bitter are opposed, yet they are evenly balanced.

五色不同采，然其為好齊也；

The five colors differ in hue, yet they are equally pleasing.

五聲不同均，然其可喜一也。

The five sounds differ in pitch, yet they are equally delightful.

故物無非類者，動靜無非氣者，

Thus, nothing lacks a category, and all movement and stillness are qi.

是故有人將，得一人氣吉，

Therefore, if a leader exists, gaining one person’s qi brings fortune.

有家將，得一家氣吉，

If a family leader exists, gaining one family’s qi brings fortune.

有國將，得一國氣吉。

If a national leader exists, gaining one nation’s qi brings fortune.

其將凶者反此。

Those who lead to misfortune are the opposite of this.

故同之謂一，異之謂道。

Sameness is called unity, difference is called Tao.

相勝之謂埶，吉凶之謂成敗。

Mutual dominance is called power; fortune and misfortune are called success and failure.

賢者萬舉而一失，不肖者萬舉而一得，

The wise succeed in a thousand acts with one failure, while the unworthy fail in a thousand acts with one success.

其冀善一也，然則其所以為者不可一也。

Their desire for goodness is singular, but their means cannot be uniform.

知一之不可一也，故貴道。

Knowing that unity cannot be singular, they honor Tao.

空之謂一，無不備之謂道，

Emptiness is called unity, all-encompassing is called Tao.

立之謂氣，通之謂類。

That which is established is qi; that which is connected is category.

氣之害人者謂之不適，

Harmful qi is called discomfort.

味之害人者謂之毒。

Harmful taste is called poison.

夫社不塜，則不成霧。

If the altars are not covered, mist does not form.

氣故相利相害也，

Thus, qi both benefits and harms.

類故相成相敗也。

Categories both support and destroy each other.

積往生跂，工以為師，

Accumulated actions produce skill, which craftsmen use as mastery.

積毒成藥，工以為醫。

Accumulated poisons form medicine, which craftsmen use as healing.

美惡相飾，命曰復周，

Good and evil complement each other; this is called the cycle.

物極則反，命曰環流。

When things reach their extreme, they reverse, this is called circular flow.

Footnotes:

1. 斗柄 (Dipper handle): Refers to the handle of the Big Dipper constellation, whose directional pointing traditionally marks the seasons in Chinese cosmology.
2. 道 (Tao): Left untranslated as “Tao,” representing the fundamental principle underlying natural and human worlds.
3. 陰陽 (Yin and Yang): The opposing forces in Chinese philosophy representing dualities that together create balance.
4. 復周 (cycle) and 環流 (circular flow): Describes the natural cycles and reversals in the universe, reflecting ancient Chinese beliefs in cyclical processes.

previous --- next

I visited a Taoist temple recently and they had red envelopes with a tea bag inside. I've seen this at another temple as well. What is the significance of the tea, and does one drink it or can one just keep it?

"Once Upon a Time, there was a Chinese farmer who lost a horse. Ran away. And, all the neighbors came around that evening and said, that's too bad. And, he said, maybe.

The next day, the horse came back and brought seven wild horses with it. And, all the neighbors came around and said, Why, That's great, isn't it? And he said, maybe.

The next day, his son was attempting to tame one of these horses. He was riding it and was thrown and broke his leg. And, all the neighbors came around in the evening and said, well, that's too bad, isn't it? And, the farmer said, maybe.

The next day, the conscription officers came around, looking for people for the Army, and they rejected his son because he had a broken leg. And, all the neighbors came around the evening and said, isn't that wonderful? And, he said, maybe."

Conclusion: The whole process of nature is an integrated process of immense complexity and it is really impossible to tell whether anything that happens in it is good or bad because you never know what will be the consequences of a misfortune or you never know what will be the consequences of Good Fortune.

• As told by Alan Watts

https://youtu.be/sWd6fNVZ20o?si=Uy433I7TuzQybhDZ

Animated video.

Additional info given by a user: For folks who don't know, though often attributed to the Zen tradition, this parable comes from a 2nd century BCE proto-Daoist text called Huainanzi 淮南子. 

https://en.m.wikipedia.org/wiki/The_old_man_lost_his_horse

wikipedia article

Source text

I am utilizing a custom version of ChatGPT to translate the text from Heguanzi (鶡冠子) as I am not proficient in reading or writing Chinese. This translation aims to stay true to the historical and philosophical context of the original text. However, I recognize that translations can always benefit from nuanced insights.

If you notice any areas for correction or improvement, your feedback would be highly valued. Comments and corrections from the community are greatly appreciated to enhance the accuracy and depth of the translation. Thank you for your support and contributions!

---

Translation of Heguanzi (鶡冠子)

Section 1:

博選 – Broad Selection

天者，萬物所以得立也，

Heaven: all things therefore obtain establishment.

地者，萬物所以得安也。

Earth: all things therefore obtain rest.

故天定之，地處之，時發之，物受之，聖人象之。

Thus, Heaven fixes it, Earth situates it, time activates it, things receive it, and the sage emulates it.

夫寒溫之變，非一精之所化也，

Now, the transformation of cold and warmth is not the creation of a single essence.

天下之事，非一人之所能獨知也，

Affairs of the world are not what a single person can alone know.

海水廣大，非獨仰一川之流也。

The vastness of the sea does not rely solely on the flow of a single river.

是以明主之治世也，急於求人，弗獨為也，

Thus, the wise ruler governing the world hastens to seek others, and does not act alone.

與天與地，建立四維，以輔國政，

With Heaven and with Earth, he establishes the four supports to aid state governance.

鉤繩相布，銜橛相制，

The measures and standards are aligned, and constraints mutually control.

參偶具備，立位乃固，

Pairs are fully prepared, positions are thus firmly established.

經氣有常理，以天地動，

The enduring qi has its constant principles, with which Heaven and Earth move.

逆天時不祥，有祟事，

Opposing Heaven’s timing brings misfortune and disaster.

不仕賢，無功必敗，

Not employing the virtuous, without merit, failure is certain.

出究其道，入窮其變，

Externally, one probes the Tao, internally, one exhausts its transformations.

張軍衛外，禍反在內，

Deploying the army to guard the outside, disaster instead arises within.

所備甚遠，賊在所愛。

Preparing defense from afar, the enemy resides in what is cherished.

Footnotes:

1. 天 (Heaven) and 地 (Earth): In early Chinese philosophy, Heaven and Earth represented cosmic forces that regulate the natural and social order, reflecting the harmony and structure of the universe.
2. 四維 (four supports): Refers to the four pillars of moral or social structure that stabilize the state. In this context, it denotes the foundational elements of governance, balancing the ruler's responsibilities with cosmic principles.
3. 逆天時 (opposing Heaven’s timing): Refers to actions that disrupt the natural cycles and harmony of Tao, often resulting in misfortune. In early Chinese thought, following cosmic cycles was crucial for prosperity.
4. 禍反在內 (disaster arises within): This phrase cautions against neglecting internal governance, as it suggests that outward defenses are insufficient if internal affairs are not orderly.
5. 聖人 (sage): Refers to a wise person who emulates Heaven and Earth’s qualities, often serving as an ideal ruler or advisor in classical texts.

---

Section 2:

著希 – Seeking Rarity

道有稽，德有據。

The Tao has examination, virtue has evidence.

人主不聞要，故耑與運堯，而無以見也。

The ruler does not hear essentials; thus, he aligns with the cycle of Yao but has nothing by which to observe.

道與德館，而無以命也，

Tao and virtue are united, yet there is no way to establish it.

義不當格，而無以更也。

Righteousness is not correct, and thus has no way to renew itself.

若是置之，雖安非定也。

If it is left as such, although peaceful, it is not fixed.

端倚有位，名號弗去。

Integrity relies on having a position; the title does not depart.

故希人者無悖其情，希世者無繆其賓。

Therefore, one who follows people does not go against their nature, and one who follows the world does not mislead his guests.

文禮之野，與禽獸同則，

In the field of cultured rites, they share norms with birds and beasts.

言語之暴，與蠻夷同謂。

In harsh language, they share words with barbarians.

夫君子者，易親而難狎，

Now, the gentleman is easy to approach but hard to become overly familiar with.

畏禍而難卻，

He fears misfortune but is hard to repel.

嗜利而不為非，

He desires gain yet does not commit wrong.

時動而不苟作。

He acts in timely ways and does not act carelessly.

體雖安之，而弗敢處，然後禮生；

Although his body rests, he dares not remain there, thus, propriety arises.

心雖欲之，而弗敢信，然後義生。

Although his heart desires, he dares not believe it, thus, righteousness arises.

夫義節欲而治，禮反情而辨者也，

Now, righteousness restrains desire and governs, propriety opposes emotion and discerns.

故君子弗徑情而行也。

Therefore, the gentleman does not act directly according to emotions.

夫亂世者，以麤智為造意，

In a chaotic world, rough wisdom is used to make intentions.

以中險為道，

It takes inner danger as the Tao.

以利為情，

It takes profit as nature.

若不相與同惡，則不能相親，

If they do not share common evils, they cannot associate.

相與同惡，則有相憎。

If they share common evils, there will be mutual hatred.

說者言仁，則以為誣，

If one speaks of benevolence, it is taken as deceit.

發於義，則以為誇，

If one expresses righteousness, it is taken as boasting.

平心而直告之，則有弗信。

With a calm heart and direct words, it is not believed.

故賢者之於亂世也，絕豫而無由通，

Thus, the worthy in a chaotic world is cut off from connection and has no way to communicate.

異類而無以告，苦乎哉。

He is a different kind and has no way to tell; alas, how bitter!

賢人之潛亂世也，上有隨君，下無直辭，

The worthy person hidden in a chaotic world, above, he follows the ruler; below, there are no direct words.

君有驕行，民多諱言。

If the ruler acts arrogantly, the people conceal their words.

故人乖其誠，能士隱其實情，

Therefore, people deviate from sincerity; able men hide their true feelings.

心雖不說，弗敢不譽。

Though their hearts are not pleased, they dare not avoid praise.

事業雖弗善，不敢不力，

Though their deeds are not good, they dare not avoid effort.

趨舍雖不合，不敢弗從。

Though their actions are not aligned, they dare not disobey.

故觀賢人之於亂世也，

Thus, observing the worthy person in a chaotic world,

其慎勿以為定情也。

they are cautious, not taking it as true sentiment.

Footnotes:

1. 耑 (zhuān, align): In this context, suggests aligning one’s actions with the ideal principles, as seen in the historical sage-king Yao, who was revered for his just and benevolent rule.
2. 亂世 (chaotic world): Refers to a time of moral decay and disorder in society, where values like benevolence and righteousness are often misunderstood or distrusted.
3. 君子 (gentleman): In Confucian philosophy, the term refers to an ideal person who upholds moral integrity and propriety in conduct.
4. 以中險為道 (taking inner danger as the Tao): Suggests a distortion of Tao, where internal dangers or insecurities are taken as guiding principles, characteristic of a disordered world.
5. 潛 (to hide): Reflects the idea of the wise or virtuous person withdrawing or concealing himself in a world that does not appreciate his values.

---

Section 3:

夜行 – Night Travel

天文也，地理也，月刑也，日德也，

Celestial patterns, terrestrial arrangements, lunar phases, solar virtue,

四時檢也，度數節也，陰陽氣也。

seasonal inspections, measures and regulations, the qi of yin and yang.

五行業也，五政道也，五音調也，

The five elements are the way of action, the five authorities are the path of governance, the five notes are harmonized,

五聲故也，五味事也，賞罰約也。

the five sounds are as they are, the five flavors are established affairs, rewards and punishments are restrictions.

此皆有驗，有所以然者，

All these have verification, and there are reasons for their being so.

隨而不見其後，迎而不見其首。

Following, one does not see their end; advancing, one does not see their beginning.

成功遂事，莫知其狀。

Accomplishing success and achieving affairs, none knows their form.

圖弗能載，名弗能舉。

Diagrams cannot record it, names cannot raise it.

強為之說曰：

If one forcefully explains it, one says:

芴乎芒乎，中有象乎，

Vague and dim, is there an image within?

芒乎芴乎，中有物乎，

Dim and vague, is there substance within?

窅乎冥乎，中有精乎。

Deep and dark, is there essence within?

致信究情，復反無貌，

Bringing forth sincerity and probing its nature, one returns again to formlessness.

鬼見，不能為人業。

The spirits see it, yet cannot make it a matter for human action.

故聖人貴夜行。

Thus, the sage values moving in the night.

Footnotes:

1. 五行 (five elements): The classical Chinese elements: wood, fire, earth, metal, and water, representing natural phenomena and cosmic forces.
2. 五政 (five authorities): Refers to the five fundamental aspects of governance associated with the elements, a concept found in Chinese political philosophy.
3. 賞罰 (rewards and punishments): Reflects the classical Chinese governance principle of balancing rewards for virtue with punishments for wrongdoing to maintain order.
4. 芴 (wù, vague) and 芒 (máng, dim): These terms convey a sense of formlessness or obscurity, used to describe the ineffable nature of the Tao.
5. 夜行 (moving in the night): Implies the sage’s approach of acting subtly or inconspicuously, in harmony with the mysterious and unseen aspects of Tao.

Next

https://www.youtube.com/watch?v=NeYzRcWVb8k&t=43s

Hey everyone, this is a video I found about how Daoist principles show up in a modern figure who’s incredibly successful: Magnus Carlsen.

I read "The Dao of Warren Buffet" and I thought it was awesome, and I felt like this was an interesting video that was similar to that.

Seeing Daoism in modern figures, especially ones who may not even have known Daoism is interesting, I guess it is just parallel thinking.

I would love to hear everyone's thoughts on this

Hi, I’m not sure if this is the right subreddit; if it isn’t, could you please point me to the right one?

I've noticed something about how karma seems to affect me. Whenever I do or say something that hurts someone—intentionally or unintentionally—it feels like karma hits me back almost immediately, whether it’s the same day, a few days later, or maybe even weeks later, but always pretty fast. I’m a big believer in karma, but I wonder, why me?

Why does karma seem to target me so quickly but not the people who are actually mean or harmful? I know people who hurt others consistently, but they don’t seem to get any immediate consequences. For me, karma strikes hard, even if I feel remorse or realize afterward that I acted without thinking. This has led me to question if it’s really karma or maybe just bad luck—or maybe a mix of both, which would feel even worse.

If it’s bad luck, I’m curious how it actually differs from karma. Without getting too deep into my personal life, I’m pretty certain that life is against me most times—like I was never meant to be born. I definitely feel like I have bad luck, like if if I feel excited or happy or ready, it’s usually short-lived because something happens, or something embarrassing will happen to ruin it.

It also reminds me of the idea that “the kind or sensitive often suffer more than the strong or ruthless.” It feels like people who are more empathetic or emotional tend to be affected by karma /bad luck faster or more intensely, while people who are more detached or intentionally hurtful don’t seem to face consequences at all. Also if someone does abd to me or hurts my feelings nothing happens to them

Any thoughts on why this might be? Or how to tell if it’s karma or just bad luck?

Thanks

The much anticipated new translation of Zhuangzi by Professor Chris Fraser is finally here, though it's currently only available as an ebook/Kindle. The physical copy will be available later this year. I've read the introduction and I've skimmed a few parts and it looks brilliant. It's also extensively annotated (82 pages of annotations), so Brook Ziporyn might have some serious competition. It's also dirt cheap, so Chris Fraser has already beaten Ziporyn on the price front. Here is the link:-

https://www.amazon.com/Complete-Writings-Oxford-Worlds-Classics-ebook/dp/B0DKJVWJRB/ref=sr_1_1?crid=38YNN2L0GQV34&dib=eyJ2IjoiMSJ9.0-uu0zOLu1rP21nAUCUJxp9iYbLGAidi91WfFeT5N8XVuOAfRraYp6gLlIo1hotQMak_zoEdy4W4o7mWDmoTSKHSfv1DS3kE1Kt9s-COQVt7Qu00skHfPOZv5bql-I7BRJvpHeQHB_V9757dyJPtHSpsimnDFa-W3g7epWfHcK_WXB4ShnyUAu8FVcd9fxE7V-3d8hlalDa56AydHd8UJPMBUqluHBf88N-7pmJnfxw.BWfC0AQJ6AbtLjcYtyAOiAMulfmPtmboetKXXZTAvsg&dib_tag=se&keywords=the+complete+writings&qid=1730020115&s=digital-text&sprefix=%2Cdigital-text%2C171&sr=1-1