4. FULL TEXT AND COMMENTARY OF DAO 8
Dao 8
To Change (the) Nature
COMMENTARY
1.上善若(治)水。
shang shan jo (chih) shui.
[higher-to perfect-like-water]
The highest perfection is like water.
While the translation of the character 善, shàn, as “good” is perfctly correct, its interpretation in the light of the broadness of the term is not sufficient. The translation as “perfection” in the light of the fact that it refers to the highest virtue, which is the function of the Life Force, and in particular the expresion of the masculine principle in its benevolent aspect, is the best. Perfection of the masculine principle is the ideal instance; a perfect embodiment of the concept of Dao, without flaw or defect.
We are told that it is like water, 水, shuǐ, or perhaps its alternative translation, a river which flows through the valley, which is the feminine principle. Eventually it leads to the sea where it find its own natural and correct level. This echoes the theme of the last chapter, which speaks of the fact that the becoming of the active expresion of the female also permits this passive base to bear fruit and itself become.
In the Mawangdui version (MWD) we find that the character 若, ruò, meaning “like” is transformed into the character 治, zhì, which means “to control / to govern / to harness (a river) / to manage”
This may be constructed as "the highest principle harnesses the river," meaning that the generation of benevolence controls and keeps in check the feminine principle's becoming and thus allows evolutionary change to be consistent with the apparent external conditions.
2. 水善利萬物而不爭(有靜)，處(居)眾人之所惡(亞)，故幾於道(矣)。
shui shan li wan wu erh pu chêng (yu ching), ch'u (chü) chung jên chih so wu (ya), ku chi yü tao (yi)
shuǐ shàn lì wàn wù ér bù zhēng (yǒu jìng), chǔ (jū) zhòng rén zhī suǒ ě (yà), gù jī yú dao (yǐ)
[water-to perfect-benefit-ten thousand-things-yet(not)-not-contend], [to reside-many-people-it-place-to scorn], [instance-which-compared with-the way]
Water's perfection benefits all things and contends with none, residing where many scorn, which is an instance comparable to (their perception) of the way.
Water is viewed as a natural resource, available to all on the basis of need, as absolutely essential to the survival of life on Earth. So water and life are closely linked. Liquid water is required for life to be generated and for the continuance of life and at the moment no other liquid can tke its place. So theories have been introduced with great variety, but none excludes water and it is clear that evolution has used the present natural responsiveness and variety in the liquid water properties such that it is now required for life as we know it.
There are no enzymes that work in the absence of water molecules, for they cannot possess their three- dimensional structure without it. The important DNA could not generate the zipping and unzipping capacity without the present hydrogen bonding strength and, furthermore, it is true that without that bonding strength the use of membranes with subtle permeabilities would not be possible.
It is a common material in the Universe, but it is true that water needs precise conditions to exist as a liquid as it does on this planet. But it flows and melds with what is solid and takes the routes of least resistance, thus it is never in contention. Yet its strength is sufficient to cut and form great valleys in the strongest mountains. But note that it is never in any direct confrontation, it gently erodes what it encounters in its path.
It is to be noted that the MWD replaces the characters 不爭, bù zhēng, with the characters 有靜, yǒu jìng, which signifies having calmness, that is, no agitation. The reason is that it wishes to estabish immediately the requirement of tranquility as a prerequisite for the following lines when it refers to the sage.
¿Cuál es entonces la naturaleza que puede distinguir this highest perfection of the sage.? La fundamental y más importante es que tu virtud actúa, como el agua, en beneficio de todos los seres, in fact it benefits all things, y no actúa contra ellos debido a la presencia de la identidad en ellos que son seres humanos. De hecho es esta característica de estar “orientado hacia otros”, en beneficio de los demás, la que es su funciona.
Pero si ésa (la perfecion) es un idea generada por el intelecto cognitivo, el valor de la virtud de la fuerza de la Vida disminuye, porque el agua de los pensamientoses fácilmente contaminada por la mente. Si la virtud es generada por la mente social o política, hay una identidad presente y eso conduce a la competencia con otros con la virtud como foco y contencon y agitacion sin tranquilidad de la mente. Porque no hay contencion? Es porque no hay nadie que en el occulto parte de su mente mascarada con Identidad, tenga más virtud que otro. La virtud es universal y todos la poseen, de modo que si algien actua con la perfecion de la expresion of benevolence there is no offence.
Pero si el que recibe detectas la presencia de Identidad en el benevolencia cognitiva del socedad o iglesia, then including thefact that it may be accepted there may also be resentment. True benevolence always generates tranquility, because it is transparent.
Residing in the place many people scorn, an instance which compares with the Way (metaphysical sense).
While water moves it has no resting place, but when it is still and trapped it becomes stagnant and that place is scorned by everyone. But that is not the sense of this line. It resides in low places that many people scorn . Why do people scorn those low places? While water may be bountiful it is a dangerous place for flooding and marauders may pass that way. Safety in those times lay lay in the upper regions which can be better defended and had better opportunity to remain in hiding. It is no surprise therfore that the high places took on the legendary labels of the place where Goda dwelt and thus high places were considered sacred.
But como el agua, la perfecion del sabio, las mejores virtudes de Benevolencia, aparecen en sitios inferiores. En el Samsara del comercio y la política no son muy apreciadas y no producen satisfacción de los deseos ni soportan el apego de nadie. Pero en la sociedad, donde hay sufrimiento, privaciones físicas y hambre, tu virtud expresada en acción benéfica es muy apreciada y si se aplica con ecuanimidad siguen el crecimiento y el cultivo rectos sin necesidad de intervención de la mente.
La virtud está en conformidad con el Tao porque no tiene relación con la Identidad. Si sale naturalmente del ser sin esfuerzo, es como el agua y está cerca de la virtue del Tao.
3. 居善地，心善淵，與(予)善仁(天)，言善信，政善治, 事善能，動善時。
chü shan ti, hsin shan yüan, yü (yü ) shan jên (t'ien) yen shan hsin,
chêng shan chih , shih shan nêng, tung shan shih.
jū shàn dì, xīn shàn yuān, yǔ (yǔ) shàn rén (tiān), yán shàn xìn,
zhèng shàn zhì, shì shàn néng, dòng shàn shí
[reside- perfection-earth], [mind-perfection-profound], [to give-perfection-benevolence], [word-perfection-true], [government-perfection-heal], [affair-perfection-time]
The perfection of the earth (unstained samsara) is in the manner of its residing within Dao; the perfection of the human mind is shown in its benevolence; the perfection of words is in their potential truth; the perfection in governing at any level is in its capacity to heal; the perfection in conducting affairs is in its capability to produce what is correct; the perfection in activity is in its capacity to be performed at the most appropriate moment.
In residing perfection is the earth in mind the perfection is the profound, in giving perfection is benevolence,
Now we begin a series of lines which explain that perfection. That pefection when it resides or dwells ith its tranquility is the earth, the female principle. If it is to touched at all by the mind thaen it cannot be by cognition for only the profound contemplations of Dao and dharmas can touch it and go beyond to an Awakening. There are indeed other contemlations, bound by religious ideas of eternalism which can reach the female principle, but the presence of the God ieal generates an absolute duality which is insufficient for the passing to the complete non dual mind. Thus, religious contemplations return the contemplators once more to the bonds of cognition.
In giving, which is the “other directed” activity and expression of the masculine principle based upon the feminine root program, the perfection is in the benevolence which is not cognitive or ruled by mors or religious commandments, We call that perfection, benevolent affect.
Un hombre sencillo y correcto, libre de identidad y que vive de manera cercana al Tao, está completamente en equilibrio y armonía en su vida con la tierra y la naturaleza en todo lo que hace. De esta manera las abstracciones sin forma de su mente, el Principio masculina, dwelling with no form, están en unión con la naturaleza de la Forma, que es la Feminine principle. Esta unión no es el Dao eterno, pero está en armonía completa con el Dao eterno.
La mente del sabio dwelling in perfection like water, pura está siempre en contacto con el mundo de manera profunda y no mundana, y permite la expresión de esta virtud sin que sea evidente. Aquí está el gran secreto de la perfection del fuerza expressiva. Si la virtud se proclama para que todos la vean, la arrogancia y el orgullo de la identidad están presentes y la virtud se mancha.
En sus relaciones con esta virtud, el Sabio siempre genera con naturalidad actitudes, intenciones y acciones con alegría, compasión y amor benevolente. Sólo cuando hay humildad en la virtud se da el conocimiento de que no hay interferencia entre los que dan y los que reciben; esta es la protección natural de la virtud perfecta.
It will be noted that in the third trio, the characters 與善仁, yǔ shàn rén, appear as 予善天, yǔ shàn tiān. The character 予, yǔ, limits therange of the wangbi version so that its meaning is clearly “giving” and not one of the other alterntives, hile the character 天, tiān, prevents any doubt that the benevolence spoken of is other than the benevolent affect of the male principle.
in words perfection is truth, in government perfection is to heal,
Naturally that perfection of the sage must extend into human relationships which are mundane among the people and within the political. In his words perfection is truth.
Sus palabras no son falsas, porque sin Identidad no hay impulsos para engañar. Como consecuencia, la virtud es constante y no se ve afectada por sus resultados. Al no importar las consecuencias, la virtud sigue dirigida a los demás sin cambio; por tanto en sus palabras hay verdad natural.
Without that perfction we live in the jungle of lies. We have started adoring and admiring them to the core. Paid lie is advertisement and sponsored one, publicity. It is flattery in felicitations, sycophancy in interactions, it is riddles in the myth of theology both in Dao and Dharma included. They live within predictions and statistics, and are manifest in political statements as well as written in the thousands of words which appear as advertisements. They appear as religious truths painted over with emotion and passion. Yet we believe them too often. The glib are convincing and the incorrigable and paraonoic liars are addicted to their lies. And the lie may be welcomed . Winston Churchill the Prime misister spoke of them and called them not lies, but “terminalogical inexactitudes” , but they are none the less th antithesis of perfection in words.
In some Dharma the term expedient means is used, but too often it covers the black lie so as to make it appear white.
Frequently we find the character 信 xìn translated as sincerity, which evidence / letter / sign / to believe / true
Using the meaning “truth” which is the quality of being open and truthful; not deceitful or hypocritical limits interpretations of sincerity which also includes earnest and sincere feeling and a quality of naturalness and simplicity. The line actually refers to the truth spoken which is so detrimental in all realations and which for Dharma “truthfullness” is one of the first five pledges of refrainment which is taken. We must always remember however that one cannot cling to the words themselves but must look beyond to a greater truth which may be hidden.
What about government, if we allow that no lies are represent. What is its perfection?.
Desde la naturalidad de la discriminación sin Identidad se genera la disposición hacia el orden y la estructura; pero este orden y estructura son naturales y necesita the “management of Cognition in harmony with dao. . La mente es una herramienta, no la directora ejecutiva de tus acciones de virtud. Con el orden natural no hay juez ni condena; con el orden de la mente y dualidad la condena eleva la Identidad y la virtud natural es destruida. Pero sin Identidad su comportamiento en la vida y con respecto a los demás se ordena de manera natural y recta.
Entonces management within order appears to be the perfection in Government.
However, the character治, zhì, which is generally taken to mean “to control / to govern to manage or to rule”, also means “to heal”. Intuitivly it would seem that even a child would understand that a government must manage in order to gain perfection, but surely there is a greater perfection for government for management seems a rather mundane concept. If we take perfection to mean “an ideal instance; a perfect embodiment of a concept and the state of being without a flaw or defect, then perhaps we should expect more. Should it not heal all wounds.
If government is best served by sages it is clear that one of the great natural impulses which they must have is to return all people to Dao, not with the Confucion type of rules, lawsa andpenalties, but by a true healing of the poisons of Identity and the recovery from all suffering so that they may travel the natural path of Dào.
in affairs perfection is capability, in activity perfection is timeliness
In affairs, that is the complex and structured activities, which are essential while still dwelling in the tranquility of the “no action”without aggitated cognition or thoughts, perfection is manifested in natural capability, which is a physical and or mental aptitude.
That aptitude may be developed and nurtured over time, but its base lies with the natural harmony and balance with Dao.
Within those affairs there is activity and the perfection in each activity be it for a microsecond or of large duration is timeliness, being opportune and correct.
These two are not divorced from the perfection of th masculine and feminine principle nor from the required perfection of the mind and are allied quite naturally to the word and government at the highest level or in the most lowly of events.
En los asuntos pertinentes a la vida apparentamente perticular del sabio, por la naturaleza sin Identidad, con su mente pura con inteligencia natural, no académica ni controlada con cognición, naturalmente tiene una preferencia que favorece Dao. Siin Identidad las relaciones son natural y recta [tranquilo y sin contencion con Identidad) y el sabio gestiona todos los asuntos de esta manera.
En sus actividades está siempre alerta con atención no contaminada, de manera que siempre está preparado para usar las oportunidades que se presenten que sean consistentes con la virtud de Dao.
4. .
夫唯不爭 (靜), 故無尤。
fu wei pu chêng (ching), ku wu yu
fū wéi bù zhēng (jìng), gù wú yóu
[a master-only-not-contend], [instance-not to have-an error]
Only a Master, like Dao and water, does not contend and is an example of someone producing no error in comportment.
Water’s perfection benefits ten thousnd things and is without contention
Then the master acting as water with perfection is naturally without contention and benefits all sentient creatures and the world which supports them all.
When he acts thus then there cn be no mild rebuke or criticism neither can there exist any disgrace or shame. Nunca en la vida de un hombre con esta virtud, la perfection akin to that of water. hay reproches contra sí mismo, porque la Identidad nunca está presente y sí lo está siempre la virtud natural, sin Identidad y competencia. Así pues, nunca hay culpabilidad y por tanto siempre está en unión con el Tao.
Cuando está de acuerdo con el Tao no necesita buscar la virtud en cada asunto. Automáticamente, igual que el agua, en cualquier paisaje encuentra el punto más acorde con su naturaleza.
Bare-bone Translation
The highest perfection is like water.
Water’s perfection benefits ten thousnd things yet does not contend, residing in places many people scorn, it is an instance which compares with the way.
In residing, perfection is the earth; in mind, perfection is the profound; in giving, perfection is benevolence; in words, perfection is truth; in government, perfection is to heal; in affairs, perfection is capability; in activity, perfection is timeliness.
Only a Master is without contention and is an instance of having no error.