Lao Tzu for Everyone
Students, Scholars,
& Seekers
Chinese-English Interlinear
Peter Gilboy, Ph. D.
Tao
the Way
regarding the characters
used in this translation.
Lesson 31
On Using Force
(Part 2)
兵bīng
( 廾two hands + 斤 axe)
soldiers, troops, weapons
It is too much to expect that ruler also be a sage; so, these are simply practical words of restraint while at the same time offering a benefit—achieving one’s personal goals, which a ruler would understand. The sage, on the other hand, has no personal goals.
Interlinear
Line 1
Now, as for weapons
there are instruments which
foretell hostility.
夫fū 兵bīng 者zhě
(intro) weapons one who
不bù 祥xiáng 之zhě 器qì 也yě
not good omen (poss.) vessel/device (part.)
Now, as for weapons,
they are the not vessels
of good omens.
. . . . . .
Line 2
Even some things
despise them
物wù 或huò 惡è 之zhī
thing some evil/hate (pron.)
Regarding things,
some of them hate them.
. . . . . .
Line 3
Therefore, a person
of ambition*
does not abide in them.
故gù 有yǒu 欲yù 者zhě 弗fú 居jū
therefore have desire one who not it sit
Therefore, one who has desire/the Way
does not dwell on them.
________
The standard editions are are quite different. Where the MWT A text has 欲yù “desire”, the Wang Bi, Fu Yi and Heshang going editions have 道tào “way.” The line would then refer to "a person of the Way" not abiding in them rather than "a person of desire."
Henricks thinks that "a person of the Way" is correct and argues that the the character 道tào, "way" is the proper character here because "the small seal forms of "desire" and "Way" are not all that dissimilar." Robert G. Henricks, Lao Tzu, Tao Te Ching, (New York, Ballantine Books, 1989) p.248.
The use of "desire," though, may be Lao Tzu's way of emphasizing just how onerous weapons of war are, in that even an ambitious or acquisitive person "does not abide in them."
. . . . . .
Line 4
A moral leader*
values the left
while those who wage war
value the right.**
君jūn 子zǐ 居jū 則zé 貴guì 左zuǒ
(moral person) dwell then expensive left
用yòng 兵bīng 則zé 貴guì 右yòu
use weapons rule expensive right
The moral person resides, then, valuing the left;
using the military, then, valuing the right.
______
*君jūn 子zǐ, is variously translated “gentleman,” “moral person.” In translations of Confucian writings, most often translated as “superior person.” Literally: 君 ruler 子 child.
**Waley offers an explanation of valuing of left over right. He quotes from Chapter 32 of 逸yì 周zhōu 書shū The Lost Book of Chou: “In rites of good omen, circumambulation is the left; it follows the way of earth, in order that the performers themselves may be benefited. In ceremonies of war, circumambulation is to the right; it follows the way of Heaven, in order that the weapons may gain in sharpness.” (Waley, 251)
. . . . . .
Line 5
Therefore, weapons are not
instruments of the moral leader,
for weapons only
lead to hostility.
故gù 兵bīng 者zhě
therefore weapons one who
非fēi 君jūn 子zǐ 之zhī 器qì 也yě
not (moral person) (poss.) device (part.)
兵bīng 者zhě
weapon one who
不bù 祥xiáng 之zhī 器qì 也yě
not good omen (poss.) devise (part.)
Therefore, as to those have weapons,
they are not the moral person’s instrument,
The weapons are not instruments of good omens.
. . . . . .
Line 6
But when left with
no choice but to use them,
then quick force is better
though never preferred.
不bù 得dě 已yǐ 而ér 用yòng 之zhī
not get stop and use (pron.)
銛xiān 襲xí 爲wéi 上shǎng
sharp attack do/act highest
勿wù 美měi 也yě
sharp attack do/act highest
If you don’t get to stop using them,
a sharp attack is superior, never beautiful.
_______
*Note: When Lao Tzu says, “But when left with no choice but to use them …” he makes a specific moral claim upon the leader that when weapons are necessary, there are to be used regretfully.
. . . . .
Line 7
Those who find
weapons appealing
take delight in
killing people.
若ruò 美méi 之zhī
same as beautiful (pron.)
是shì 樂yuè 殺shā 人rén 也yě
this music/glad kill person part.
Same as beautifying them,
this is to be glad about killing people.
. . . . . .
Line 8
To be sure
whoever takes delight in
killing people
will not be able to
impose their will
upon the empire.
夫fū 樂yuè 殺shā 人rén
(intro) music/glad kill person
不bù 可kě 以yǐ
not able by means of
得dé 志zhì 於yú 天tiān 下xià 矣yǐ
get purpose/will prep. heaven under (exclaim)
Now then, as to those who
take delight in killing people,
by doing this they do not obtain
their purpose in the world.
. . . . .
Line 9
That is why the left
is best for joyful events
while the right is best
for mournful events.
是shì 以yǐ 吉jí 事shì 上shàng
(this is why) fortunate matter superior
左zuǒ 喪sāng 事shì 上shàng 右yòu
left death matter superior right
. . . . .
Line 10
It is also why
the deputy commander*
sits on the left
while the commander
sits on the rights,
which is to say
like at a funeral.
是shì 以yǐ 便biàn 將jiāng 軍jūn 居jū 左zuǒ
(that is why) convenience will/general army dwell left
上shàng 將jiāng 軍jūn 居jū 右yòu
high/superior will/general army dwell right
言yán 以yǐ 喪sàng 禮lǐ 居jū 之shī 也yě
say use death ritual dwell pron. (part.)
For this reason, the convenience-leader
of the army dwells on the left,
and it’s highest leader of the army
dwells on the right;
saying, like in a death ritual
_______
*"Deputy commander," literally "convenience general," in the sense of being at one’s disposal, such as a deputy.
. . . . .
Line 11
When many men are killed
we stand and grieve for them.
殺shā 人rén 眾zhòng
kill person many by means grief
以yǐ 悲bēi 依yī 立lì 之zhī
by means grief rely on stand (pron.)
Many people are killed,
because of this we stand
and grieve for them.
. . . . . .
Line 12
Victory is like
being at a funeral.
戰zhàn 勝shèng
war victory
以yǐ 喪sàng 禮lǐ 處shǔ 之zhī
use death ritual dwell/place (pron.)
War that is victorious
becomes a place
for a death ritual for them.
. . . . . .