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 38
True
Empowerment
華huā
(垂chuì hang down +艸 cǎo, grass/plant)
flower, embellishment
Interlinear
Line 1
The highest Power
is not powerful.
That's because it
is powerful.
上shàng 德dé 不bù 德dé
highest/superior power not power
是shì 以yǐ 有yǒu 德dé
(for that reason) have /there is power
High power is not power.
For this reason it has power.
The 上 德 highest power is the power of the Way. It has no muscle, no clout, no dominance. It seeks nothing for itself. This “highest power” is already operating in us and as us, just as it is in all other things of our world.
Our strenuous efforts to “make things happen” or to “make things right,” are not 上 德 high power at all. Our personal efforts are no more than attempts to compel the outcome that we prefer. When my "me" seeks an outcome for itself—whether it appears to be good or bad to my "me, favorable or unfavorable, it goes against the Way.
So, what should we "do"? Nothing. More "doing" in our part won't help. We need only halt all the personal doings which go against the Way. In our very halting, the operation of the Way returns, restoringour lives and our societies. This is 无wú 為wéi, or "not doing."
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Notes on two Characters:
德: This character, translated here as "power," refers to the inborn potency of a thing. It is often translated as "virtue" in the sense of a power which is "good" or "beneficial." It is also sometimes translated as "integrity," in the sense of "wholeness." While a case can be made for these, the English words "virtue" and "integrity" immediately evoke a sense of a human goodness and morality. To my mind, to translate 德 as "virtue" or "integrity" too easily misleads the reader into viewing 德 as a humanistic quality rather than a potency carried through to fruition by the Way itself.
Further, the whole point of this lesson is to contrast humanistic 'power,' even 'good' personal deeds, with the Power of the Way. The terms "virtue" and "integrity" unnecessarily divert us from this important distinction. For that reason I prefer Waley's and others' translation of 德 as "Power."
有: The character does double duty here as both "to have" and "to exist." The line could as easily be translated "The highest Power is not powerful. That's why it has power."
Note comparisons of Line 1: This terseness of this line has invited a number of other interpretive translations. One of the reasons for the difficulty of this line is that (like much of ancient Chinese) there is no subject. For that reason, some translators infer the "man" or "person" as the unstated subject of the sentence.
"The man of highest 'power" does not
reveal himself as a possessor of power.
Therefore he keeps his 'power."
"High virtue is not virtuous.
Therefore it has virtue."
"The highest virtue is truly virtuous.
That's why it has virtue.
"The highest virtue does not act virtuously.
Therefore virtue is always at hand."
"The person of superior integrity
does not insist upon his integrity.
For this reason he has integrity."
"To give without seeking reward
To help without thinking it virtuous--
therein lies virtue."
. . . . . .
Line 2
Inferior power
never surrenders
it's power
Thats because it
is has no power at all.
下xià 德dé 不bù 失shī 德dé
under power not lose/disappear power
是shì 以yǐ 无wú 德dé
(for this reason) not have power
Low power does not lose it's power.
For that reason there is no power.
Our personal power is 下 inferior, even puny. It may be the political power that we wield, our charismatic power, or the sheer force of our will. But this so-called "power" is not really a power at all. We know this, because our attempts to wield our own power only wear us down. True power does not exhaust us because we are not the ones doing it. This is, once again, Lao Tzu central theme of 无wú 為wéi "not-doing."
Our efforts to push, to compel, and to coerce things to happen according to our will, only exhaust us. As Lao Tzu tells us in Lesson 30:
What does not follow the Way
soon comes to an end.
不bù 道tào 蚤zǎo 已yǐ
. . . . . .
Line 3
The highest power
does nothing at all,
in that it
wants nothing for itself.
上shàng 德dé 无wé 爲wéi
high power not have do/act
而ér 无wú 以yǐ 爲wéi 也yě
and not have (to consider/regard) (part.)
High power does nothing,
and does not have consideration for acting.
The person who abides within the 德 Power of the Way, does nothing of himself or herself. Again, 无 爲 wu wei, or “not doing” anything of ourselves, but instead allowing ourselves to be guided by the Way.
The person who is guided by the 德 Power of the Way looks like everyone else as he or she drives the minivan to work, takes care of the baby, mows the grass, and so on. But it is different now. With no attachment to a self-serving outcome, the person is then free to spy the inner need of each person and thing in each situation—and then respond according to that need. There is no personal motive involved. There is nothing personal about it at all.
. . . . . .
Note: The standard editions have an additional line placed here, which is not found in either of the MWT editions:
Inferior power acts
and has its private ends.
下xià 德dé 爲wéi
under power do/act
而ér 有 yǒu 以yǐ 爲wéi
and has (to consider/regard)
. . . . . .
Line 4
The highest Kindness too
does nothing at all,
in that it
wants nothing for itself.
上shàng 仁rén 无wé 爲wéi
high power not have do/act
而ér 无wú 以yǐ 爲wéi 也yě
and not have (to consider/regard) (part.)
High power does not have action
and does not have a regard for acting.
The 上 仁 highest kindness is borne of the 德 Power of the Way. As such it does not seek approval, awards, or even good Karma.* There is nothing at all personal about the 上 仁 highest Kindness.
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The character 仁rén that Lao Tzu uses here is familiar to Confucians: 仁 is commonly translated as “humaneness,” "kindheartedness," and "benevolence." 仁 means being fair and kind in each of our human interactions.**
Here, and in other lines of this lesson, we see key differences between Lao Tzu's teaching and those of Confucius (551 B.C.-479 B.C.). To be sure, both were good men. Both were fine teachers. Both had concerns for individuals and for their society, and both offered guidance to rulers.
For Confucius, though, we learn how to be 仁 kind. Kindheartedness is an acquired behavior. We acquire it through practice--that is, by cultivating kindness in actions. That is how we become good people.
But how do we know what is kindhearted? For Confucius, it is through self-reference; that is, we know 仁 kindheartedness by first knowing how we want to be treated. This is the Confucian version of the Christian Golden Rule--"Do unto others as you would have them do unto you."***
Confucius puts it a little differently. He says:
What you do not wish to be done unto you,
do not do unto others.
己jǐ 所suǒ 不bù 欲yù 勿wù 施shī 於yú 人rén
Analects 15:24
And again:
Zhong Gong asked Confucius about 仁 human kindness.
Confucius said, "When you go out,
it is to treat those you see as great guests.
It is to treat the people with great reverence.
It is to not do to others what you do not
desire them to do to you.”
仲zhōng弓gōng 問wèn 仁rèn ;
子zǐ 曰yuē:出chū 門mén 如rú 見jiàn 大dà 賓bīn,
使shǐ 民mín 如rú 承chéng 大dà 祭jì 。
己jǐ 所suǒ 不bù 欲yù ,
勿wù 施shī 於yú人rén。
Analects 12:2
Lao Tzu might agree that Confucius' "do not do unto others" rule is a fine rule to follow, and likely even beneficial. But it misses the point. For the 上 仁 highest Kindness, we do not need to first consider how my "me" wishes to be treated. That would be to needlessly bring myself into the equation.
The 上 仁 highest Kindness is already natural to us. It does not reveal itself to us through self-reference. Nor does it require any practice. Any time I first consider my "me," I am closing myself off the 上 仁 highest Kindness, borne of Way, because I still acting out of a personal motive.
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*The character 仁rén, humane, is composed of a 亻standing person and the number 二 two. Thus, being in relationship with others.
**It's worth noting that some self-help programs and even some teachers of certain interpretations of Eastern religions will encourage us to acquire "good Karma." Ironically, any concern for my own "good karma" is still a self-serving concern. Whenever my "me" remains at the forefront of what I seek, I cut myself off from understanding right action upon the moment.
(This is not suggest that Lao Tzu addresses the notion of "karma" [a Sanskrit word meaning "action"]). Nowhere does Lao Tzu mention reincarnation. But he would very likely agree that acting with a concern for my "me" does have a kind of momentum which, until it is checked, will continue to have its sway. In that sense, our actions certainly do have a future effect. But the whole whole thrust of Buddhist and Hindu teachings of karma is not the accumulation of good karma for myself so I can have a great next life, but the sudden extinguishing [lit. "nirvana"] of all of one's karmic past through a present awakening to the true self.)
***See Matthew 7:12 and Luke 6:31.
. . . . . .
Line 5
When our highest
sense of 'right' acts,
it is because we want
something for ourselves.
上shàng 義yì 爲wéi 之zhī
high righteous do (pron.)
而ér 有yǒu 以yǐ 爲wéi 也yě
and has (to consider/regard) (part.)
High righteousness acts,
and has regard for the acting.
It's common enough to hear, "Well, what's 義 right for you may not be 義 right for me." Such a sense of "right" is decided by the favorable outcomes we have in mind for ourselves. This is quite different from meeting the moment with a detached compassion which may then allow us to behold what is actually needed upon that moment.
Of course we all each have a concern for ourselves. But what if the time and the circumstance require something different from what my "me" has planned for my "me." Can I engage that moment without letting my "me" intrude with all its own designs?
What is 義 moral and right, even what is the 上 義 highest morality and righteousness, is no more than a human attempt to decide right from wrong.* As such, it has a goal outside the particular action itself--namely, it is done with regard to what my "me" thinks is good, or with regard to established social standards.
For Lao Tzu, when we act according to established social standards, it is still just an act. Our works seek a particular result, either for my self or for society. But with 无 爲 wu wei, the act and the result are One. The goal of the action is . . . well . . . the action itself. There is nothing extrinsic to it.
When we listen to music, for example, the activity and the result are the same. We don't then expect a paycheck or trophy. When a mother cares for her infant, that caring is also its own reward. They are one. When a fine runner runs, yes, there may be a trophy at the end. But a fine runner runs first of all for the running. The fine craftsperson has concern first of all to the craft; the master and the mastery are the same. In instances such as these, it is to 无 爲 wu wei.
Returning to Lao Tzu's understanding of 義 right conduct, it is not discoverable through any reference to my "me" or through the norms of my society. We discover right conduct through an unbiased regard for what is needed in each instance.
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Regarding good and evil, see also Genesis 2:9 and Genesis 3:6
. . . . . .
Line 6
When our highest social norms
tell us how to conform
and some don't play along,
then sleeves are rolled up to
enforce these standards.
上shàng 禮lǐ 爲wéi 之zhī
high custom do (pron.)
而ér 莫mò 之zhī 應yìng 也yě
and none (pron.) respond (part.)
則zé 攘ràng 臂bì 而ér 乃nǎi 之zhī
then (roll up sleeves) and thereupon (pron.)
High customs act, but no one responds,
then it forces arms and thereupon does it.
The character 禮, refers to "social customs," or doing what is socially expected in our interactions with others. 禮 has the meanings of social decency, etiquette, and manners. In that sense, 禮 always refers to outwardly correct actions.
For Lao Tzu, beneficial social norms may indeed make for a well-ordered society. But what do we do when someone listens inwardly, and, as Thoreau tells us, "hears a different drummer?"* It is likely that members of the society will find offense, and attempt to compel compliance according to the established norms. This is hardly in accord with the Way.
________
*"If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away."
Henry David Thoreau, Walden, (Boston: Ticknor & Fields, 1862).
www.grc101.com/Thoreau_Walden.pdf
. . . . . .
Line 7
This is what happens
when we
surrender the Way.
故gù 失shī 道tào
therefore lose/disappear way
Therefore the Way is lost.
For Lao Tzu, any action with regard to my "me" or to social norms, even the 上 highest social norms, is evidence that we have already strayed from the Way.
. . . . . .
Line 8
When we surrender
the way, we are left with
our own personal power.
失shī 道tào 矣yǐ 而ér 后hòu 德de
lose way already and afterward power
Lose the Way already, and
afterward there is power.
When we ignore what the Way requires of us in the moment, we then turn to our own puny power to decide what is best to be done.
. . . . . .
Line 9
When we surrender even
our personal power,
it is then we must
try to be kind.
失shī 德dé 而ér 后hòu 仁rén
lose power and afterward kind/humaney
Lose power,
and afterword is being kind.
When we lose even our puny power, kindness is no longer natural to us. We then must make an effort to be kind.
. . . . . .
Line 10
When we surrender
our efforts to be kind,
we make up our
own sense of right.
失shī 仁rén 而ér 后hòu 義yì
lose kind/humane and afterward righteous
Lose kindness,
and afterward righteousness.
Acting kindly is nice, but it is still just an act. When we lose sight of even that, we end up contriving for ourselves what is right.
. . . . . .
Line 11
When we surrender our own
sense of what is right
we must trust in the
social norms to our time.
失shī 義yì 而ér 后hòu 禮lǐ
lose/disappear righteous and afterward custom
Lose righteousess
and afterward customs.
It is the sage who has held fast to the Way. Without training or an eye to custom, he or she simply carries out what is needed. It is not his or her personal doing. The sage is simply attuned to the Way, and naturally follows it. That's all.
. . . . . .
Line 12
Now, as for
our social norms
they are rooted in our everyday
assumptions and beliefs;
and so begins
our confusions.
夫fū 禮lǐ 者zhě
intro custom one who
忠zhōng 信xìn 之zhī 泊bó 也yě
loyal trust/believe (poss) anchor (part.)
而ér 亂luàn 之zhī 首shǒu 也yě
and disorder (poss.) head (part.)
Now, custom is the anchor of loyalty and sincerity,
and the head of disorder.
The ordinary person wants to fit in. He or she is satisfied leading an ordinary life according to ordinary social norms. But when we have allegianceto these norms, we have already turned from the Way. Our reliance on mere assumptions and beliefs is the source of our confusion. Perhaps the words of Emerson (1803-82) are appropriate here:
“Is it so bad, then, to be misunderstood?
Pythagoras was misunderstood, and Socrates,
and Jesus, and Luther, and Copernicus,
and Galileo, and Newton, and every pure and wise
spirit that ever took flesh.
To be great is to be misunderstood.”*
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Ralph Waldo Emerson, "Self-Reliance," in Essays: First Series, 1841. www.nationalhumanitiescenter.org/pds/triumphnationalism/cman/text8/selfreliance.pdf
. . . . . .
Line 13
Our social norms tell us
beforehand how we must act;
this is the mere
flower of the Way,
and so begins
our foolishness.
前qián 識shī 者zhé
in front discern one who
道tào 之zhī 華huā 也yě
way (poss.) flower (part.)
而ér 愚yú 之zhī 首shǒu 也yě
and stupid (poss.) head (part.)
As for discerning in front,
it is the Way’s flower and the head of stupidity.
The first three characters, 前qián 識shī 者zhé literally mean, "The one who knows beforehand [how to act]..." When we know beforehand how to act, we are already lost. These actions are no more than the mere 華huā flower of the Way, in that they are just outward displays of what-we-should -do, lacking the natural response of our innermost sense. . To rely on social norms to guide us is the beginning of our folly.
. . . . . .
Line 14
And so, a great person
dwells on what is real
and not on
what is unreal.
是shī 以yǐ 大dà 丈zhàng 夫fū
(for this reason) great elder person
居jū 亓qí 厚hòu
sit/dwell (pron.) thick, heavy
而ér 不bù 居jū 亓qí 薄báo
and not dwell (pron.) thin/weak
For this reason, a great elder person dwells on the thick
and does not dwell on its thin
What is substantial is not flowery displays, but activity which springs naturally from the inner person. Our inner person is that aspect of us which already knows the Way, but which we may have turned away from.
. . . . . .
Line 15
A great person dwells
on the fruit of the Way
and not its mere flower.
居jū 亓qí 實shī 不bù 居jū 亓qí 華huá
sit/dwell (pron.) fruit not sit/dwell (pron.) flower
Dwells on the fruit, not dwell on the flower,
“Fruit” refers back to what is “substantial” in the previous line. “Flower” refers to what is a mere showing and appearance, and for that reason is “insubstantial.”
. . . . . .
Line 16
In doing so, he or she
lets go of "that"
and takes up "this."
故gù 去qù 彼bǐ 取qǔ 此cǐ
therefore leave that take this
Therefore, leave that and take this.
The character 去qù "that" refers to what is "over there" or in the future. "That" consists of all the knowledge and cleverness we have acquired. 此 “this,” refers to what is at hand, here, and is very real.
"This" is not discoverable in the norms of our society or in all our learning "This" is discovered from one’s very own existence—not intellectually or historically, but one’s existence at “this” very moment.
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Note: See the important use of this phrase repeated at the end of Lesson 12 and Lesson 72.
. . . . . .