


Lao Tzu for Everyone
Students, Scholars,
& Seekers
Chinese-English Interlinear
Peter Gilboy, Ph. D.

regarding the characters
used in this translation.
Lesson 19
I am Different
學xué
(子 child + 冖 under roof + 𦥑 hands clutching)
learn, study, imitate
. . . . . .

Interlinear
Line 1
Give up learning,
and put an
end to your woes.
絕jué 學xué 无wú 憂yōu
sever learn not have sad/grief
Cut off learning, and not have grief.
We know a lot of things. We've learned them in school, from our families, and from society at large. A lot of it we certain about, and, because we are certain, there is no need to challenge them.
Lao Tzu's first statement, here, "Give up learning" is quite startling. But Lao Tzu could not be referring to 學xué* learning the alphabet, how fix dinner, or find our way to work. He must be referring to a different kind of learning.
Learning is principally imitation, an acquiring of skills and knowledge from others. This is also true of how we view the world and interact with others. After all, what we know about the world we have 學xué learned from other or made assumptions based on our personal experiences.
We've come to accept that this is "right" and that is "wrong." This is "good" and that is not. We've learned what is advantageous to us, disadvantageous, and we respond rather mechanically when opportunities arise.
In this line Lao Tzu asks us to take a closer look at what we have learned to is so. (See this lessons relationship to Lesson 2)
____
*The character 學xué is found only in two other lessons. In each case it refers to a "not learning" or an "unlearning," a twin of 无wú 為wéi "not doing."
Lesson 48: The person who 學xué learns accumulates daily. But the person who has heard the way, daily decreases.” ”為學者日益 聞 道 者 日 云
Lesson 64: “Learn to not learn (or, “Learn to unlearn), and return to what all others have overlooked.” 學不學復眾人之所過
Note: This first line may have originally been at the end of the previous lesson. But it fits just as well in this lesson.
Line 2
Yes and no.*
How are they
so different?
唯wěi 與yǔ 訶hē
yes! and scold
其qí 相xiāng 去qù 幾jǐ 何hé
(pron.) mutual depart how much? (interrog.)
Yes! and scold.
How much are they mutually apart?
Lao Tzu asks us to question the many "certainties" in our lives. To what extent are due only firmly held beliefs resulting from our acquired conditioning?
____
* 唯wěi has the sense of a strong "Yes!" implying an immediate certainty; and 訶hē is typically used as a very strong rebuke.
Note: Compare this line to the lines of Lesson 2.
. . . . . .
Line 3
Beauty and ugliness.
Don't they depend
on each other?
美měi 與yǔ 惡è
beauty and ugly
其qí 相xiāng 去qù 何hé 若ruò
(pron.) mutual depart (interrog) similar to
Beauty and ugly.
As for their similarity,
how much do they mutually depart?
. . . . . .
Line 4
Someone whom
others fear
will always
fear someone else.
人rén 之zhī 所suǒ 畏wèi
person (pron.) that which fear
亦yì 不bù 可kě 以yǐ 不bù 畏wèi 人rén
also not can use not fear person
The person feared,
also is not able to not fear people.
. . . . . .
Line 5
Think about it!
When would this
ever stop?
朢wàng 呵hē
gaze at/hope exclaim
亓qí 未wēi 央yāng 哉zāi
(pron.) not yet end (interrog.)
Look! How not ever end?
. . . . . .
Line 6
Everyone else
is so cheerful and content,
as if off at some
grand feast* in countryside
and having a great time.
眾zhòng 人rén 熙xī 熙xī
multitude people bright bright
若ruò 鄉xiāng 於yú 大dà 牢láo
as if rural (prep.) great feast
而ér 春chūn 登dēng 臺tái
and springtime/vigor climb terrace
The multitudes are bright, bright.
as if off in the countryside for a great feast,
and with enough vigor to climb a terrace.
________
*Regarding the 大dà great 牢láo feast, Lau points out that this refers to “the most elaborate kind of feast, and consists of the three kinds of animals, the ox, the sheep, and the pig. (D.C. Lau, Tao Te Ching, (Chinese University Press 2001) p.29)
. . . . . .
Line 7
But I am serene,
making no effort at all,
like an infant who
has not yet made a sound.
我wó 泊bó 焉yān 未wèi 佻tiāo
I to anchor thereupon not yet delay, unsteady
若ruò 嬰yīng 兒ér 未wèi 咳kē
same as baby child not yet sigh, cough
I am anchored, not yet unsteady;
the same as a baby who hasn’t yet sighed.
. . . . . .
Line 8
Alas! it seems that
I am the fool here
with nowhere to lay my head.
累lèi 呵hē
tired/endure exclaim
如rú 佁yǐ 无wú 所suǒ 歸guī
like foolish not have where return home
So much! Like a foolish person
not having a home to return.
. . . . . .
Line 9
Everyone else has
enough and then more,
while I alone
have lost everything.
眾zhòng 人rén 皆jiē 有yǒu 餘yú
multitude person all have excess
我wǒ 獨dǔ 遺yí
I only lose
The multitudes all have excess.
I alone, lose.
. . . . . .
Line 10
How simpleminded I am!
There is no end to
my ignorance!
我wó 愚yú 人rén 之zhī 心xīn 也yě
I stupid person (poss.) heart/mind (part.)
惷chǔn 惷chǔn 呵hē
dumb dumb exclaim.
I have the heart/mind of a stupid person.
Dumb, dumb!
. . . . . .
Line 11
Regular folks know
everything that matters.
I'm the only one
who is in the dark!
鬻yù* 人rén 昭zhāo 昭zhāo
sell/childish person bright bright
我wǒ 獨dú 若ruò 昏hūn 呵hē
I alone same as dark exclaim
The common people are bright bright;
I alone seem dark.
________
*鬻yù, “sell,” "childish," “nourish,” often in the sense of selling oneself to meet one’s needs. This character is found in both MWT texts, while the Wang Bi, He Shang Gong, and Fu Yi editions have 俗sú, meaning “common,” “regular,” “secular.”
. . . . . .
Line 12
Regular folks
see it all so clearly.
I'm the only one who
is deluded and deceived!
鬻yù 人ren 察chá 察chá
to sell/nourish person examine examine
我wǒ 獨dú 若ruò 昏hūn 呵hē
I alone same as dark exclaim
The common people are bright bright;
I alone seem dark!
. . . . . .
Line 13
Aimless,
like the ocean!
And wandering about
with nowhere to go!
惚hū 呵hē
confused (exclaim)
其qí 若ruò 海hǎi
(pron) same as ocean
朢wàng 呵hē
gaze at/expect lose
其qǐ 若ruò 无wú 所suǒ 止zhǐ
(pron) same as not have that which stop
. Indistinct! It is like the ocean!
Gazing far off, like not having a place to stop.
______
Note: There are a number of translations of this line, depending on the edition and the interpretation of the translator. Henricks, for example, reads 惚hū and 朢wàng as "formless" and "shapeless." (Robert G. Henricks, Lao Tzu, Tao Te Ching (Ballentine Books, NY 1989) pp 226-7) Lau reads them as "unbounded" and "limitless."
Instead of 惚hū, the Wang Bi edition has 澹dàn, "tranquil" or "calm"; and in place of 朢wàng, the Wang Bi text has 飂liù, "wind in high places." That is the reason for several other readings of this line.
. . . . . .
Line 14
Everyone else has
a purpose in life.
I'm the only
bumpkin around.
眾zhòng 人rén 皆jiē 有yǒu 以yǐ
multitude person all have use
我wǒ 獨dú 頑wán 似sì 以yǐ 悝kuī
I only troubled like use rustic/laugh at
The multitudes have their uses,
I alone am ignorant like a rustic
_
. . . . . .
Line 15
Yet it is my yearnings alone
that set me apart
from others, in that
I treasure being nourished
by our mother.
吾wú 欲yù 獨dú 異yì 於yú 人rén
I desire only different (prep.) person
而ér 貴guì 食shí 母mǔ
and/and yet expensive feed mother.
My desires alone are different from people,
and value fed by mother.
. . . . . .