lienshan

1. First question: If we are born ready, the readiness of karma, why doesn't she teach newborn babies? Because the new creditcard isn't yet validated and thus isn't ready? or Because the old creditcard was overdrawn in previous life and thus isn't ready?

Receptivity is the weakness of not Virtue ... does that make more sense to you

Receptivity is the weakness of Virtue. Corresponds to "the goodness of Virtue" in another chapter, but that's maybe another story?

I try translate/explain the difference more precisely: The traditionalist reconstructs Dao. The newcomer is going to use Dao. The matter of the world grows out of existing growth from having no There's by purpose no punctuation mark after having no There's a missing name (noun); not namable "growth" but unnamable _ which title is Dao. The difference between Flowing Hands and Laozi: The character (the word) Dao is to Flowing Hands a name (a noun), a something giving and taking. The character (the word) Dao is to Laozi a title (an adjective/a verb), a nothing but a title. My own reading of this short but deep Guodian version of the chapter: The world has the title Mother and the matter has the title Child. The traditionalist mother is pregnant with a newcomer in her womb.

My Guodian chapter 40 translation: The traditionalist reconstructs Dao The newcomer will use Dao The matter of the world grows out of to have, grows from to not have. Flowing Hands "born of it and returns to it" is a mechanic world-view, while Laozi's use of you (to have) and wu (to not have) is dynamic.

The chinese character ming means both "name" and "title". I prefer the title Dao to the name The nameless. Chapter One is much about the difference between titles and names as I read it.

Have you never seen an eclipse

Let's try put it into the formula of Laozi's first line (the Received version): dao ke dao fei chang dao = nameless maybe nameless isn't eternal nameless and into the formula of Laozi's first line (the Mawangdui version): dao ke dao ye fei heng dao ye = it's nameless maybe nameless, it isn't eternal nameless The nameless cannot both replace dao and maintain its namelessness

The sun is always shining, that'll say there's always light. Isn't the darkness of the night, the shadow of mother earth, darkness?

I'm wrong ... are we kindred?

Why not try spread some light on our 'Manifested' disagreement: A shadow is the absence of light, which is zi ran (natural) Darkness is the absence of light, which is zi ran (natural) Mystery is 'something that cannot be, or has not been, explained' (according to Thesaurus) so: Mystery is the absence of explanation, which isn't zi ran (natural)

Hi mal

Therefore observe its shadow, with that seeing its subtle eternal having the desired, which is an eternal non-desire. This pairing of the same origin and the same pronounciation of different names is the darkened darkness. Additional darkness is the multitude of darkness school. I've choosen "darkness" instead of "mystery" in my translation of the last lines, because it matches better with my translation of character "jiao", which means "to inspect", "to follow", "to comply with", and something visibly following are our shadows. Your "wu (Mystery)" is described in the second-last line The negative "wu" (not) was fusioned with the verb "wu" (to not have) middle warring states time. The negative "wu" was before the fusion pronounced like the noun "mu" (mother). The negative "wu" is except two breastdots the same character as "mu" (mother). I can't be less technical than that, but it's impossible to understand the line without that info.

Try consider that you are a bit confused with the sentence structure here. "The keeper of goodness doesn't drop" means someone regarding "goodness" as charity, giving materials to the poor, but only donating to himself or herself. "The founder of goodness doesn't uproot" isn't the opposite as I read the lines, because to him or her is goodness something immaterial and can't thus be uprooted.

An example from chapter 2 The altogether wisdom complements beautifulness, the beautiful world done beautiful, and ugly. The altogether wisdom complements the 'here you go' of goodness and not good. The loss of existence is its summary life. The change of difficulty is its summary completion. The shortening of length is its summary closeness. The lowering of height is its summary fullness. The drowning of tone is its summary harmony. The behind of former is its summary accompany. Therefore does the man sit not doing the holy duty, that exists and isn't thought, that everything grows and isn't ruled, the speechless wisdom of walking, that mankind confirms standing, that therefore is staying, the completion of not sitting. world holy (The world is holy)

The founder of goodness doesn't uproot. The keeper of goodness doesn't drop.

Let's try put it into the 5th line of chapter Qne: Therefore observe her shadow, with that seeing her subtle eternal having the desired, which is an eternal non-desire. Therefore observe her shadow, with that seeing her subtle eternal having the desired, which is an eternal non-being. The line is preceeded by "gu" (therefore) not "shi yi" (therefore) marking desire as a noun and in the same way the inserted "wu wei" as meaning "non-being". (shi yi would have produced "not doing"). The structure of the line is in chinese a sentence with two subordinate clauses: Therefore (which is an eternal non-desire)(with that seeing her subtle eternal having the desired) observe her shadow. Does a shadow have being? Well ... I can see it. Does a shadow have doing? Well ... it darkens. Does a shadow have desire? No.

The term "heaven earth" consist of two nouns and is thus without a first; they are equal. The term "tenthousand things" consist of an adjective and a noun; a first and a mother. The two lines are thus logically true. The term Teh Tao has no first nor a mother. The term Great Tao has a first and a mother. To which category does the term wu wei belong?

Was the river Hao inside Chuang Zhu? I do know, that he had a butterfly dream, but ...

So we use the name and the title Tao That's how I read the opening lines of chapter One. A name tells what the named is. A title tells what the entitled does. This relates to wu wei meaning not being and wu wei meaning not doing. Which not relates to Tao of Teh but to Teh of Tao.

以 is the preposition "in it" because 以 indicates a implicit omitted pronoun "it" character (zhi). 此 is the demonstrative "this (here)" The personal subject character is often omitted at the beginning of a sentence. I'm in it here! I think that this translation corresponds to the Chuang Tzu answer. He stands beside the Hao and Lao Tzu is in the world here.

Chuang Zhu Let's go back to your original question, please. You asked me how I know what fish enjoy, so you already knew I knew it when you asked the question. I know it by standing here beside the Hao.

Or put in other words: The only these two texts has in common is the author and his way of underlining: It's Tao maybe Tao, it isn't forever Tao. It's names maybe titles, it isn't forever titles. What's named heaven earth has not a first. What's named tenthousand things has a mother. Therefore ... The translation technically explained: line 1: dao ke dao ye fei heng dao ye Almost all ye characters have been omitted in the Received version of Tao Teh Ching and too here, because the two first lines are illegal without and thus impossible to translate without guessing. X ye fei Y ye was a classical chinese formula meaning: It's X it isn't Y heng "forever" became a taboo character in early Han-times and was replaced by chang "constant". line 2: ming ke ming ye fei heng ming ye The characters ke and fei contains implicit a zhi character defining ming as "to title, a title". The first ming of the lines has no zhi before and is thus defined as "to name, a name". line 3: wu ming tian di zhi shi ye = ming tian di wu shi ye The ye character nomilizes the subject of the sentence as a noun clause, a must in classical chinese. The wu character is underlined by being placed in the front and zhi tells where wu belongs. The word order is as is illegal, impossible to translate, indicating that somewhat is underlined. tian di (heaven and earth) are two names. wan wu instead of tian di in the Mawangdui version is due to context not original but an edition. line 4: you ming wan wu zhi mu ye = ming wan wu you mu ye The you character is underlined by being placed in the front and zhi tells where you belongs. wan wu (tenthousand things) is the title "tenthousand" (the mother) and the name "things". My commentary: Tao is both a name and a title. "forever Tao" is giving Tao a mother, the title "forever". This is double-wording and thus illegal, because Tao besides a name too is a title. Lao Tzu is explaining his "Tao" in contrast to the Huang Laoist Shen Dao's "Great Tao".