Tao te ching_ annotated & explained - Derek Lin [50]
2 Those who do understand the Tao are rare and exceptional individuals. When we join the ranks of such individuals, our actions are true to our words and thoughts; we excel quietly, invisibly, and unknown to most. People may misunderstand us, because, like the sages, we assume an unremarkable appearance while holding spiritual treasures deep in the heart. (back to text)
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1 “To know that you do not know” means recognizing your own ignorance. This is a good thing, because it motivates you to continue seeking answers and keeps you from becoming presumptuous and arrogant. The opposite of this is being ignorant but assuming that you possess knowledge. This is a flaw that many of us have.
In this chapter, I translate the character bing as “fault” or “flaw.” Many translators translate it as “disease” or “illness” instead, which is the dictionary definition as well as the common usage, but in this case it doesn’t quite fit.
When Lao Tzu uses bing, he is specifically referencing human errors and character flaws—being sick or defective in some aspect of one’s thinking. This context still exists in modern Chinese. For instance, when we say mao bing, we are talking specifically about a fault or a problem. (back to text)
2 It is only when we see a problem clearly, and recognize that we need to do something about it, that we can begin to free ourselves of it. (back to text)
3 Sages are human, too, and they make mistakes just like everyone else. What makes them different is that they look at themselves with the clarity of detachment, whereas most of us are blind to our own faults. Because they are naturally humble, sages do not automatically assume they must be correct. When they recognize that they have made a mistake or manifested a problem, they take action to address the issue. (back to text)
4 People who know that they do not know and take steps to learn will eventually acquire the knowledge they need. Similarly, if we can monitor ourselves, recognize our faults, and work on correcting them, we will ultimately rid ourselves of them. (back to text)
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1 Sages have observed that everything in nature reaches an extreme and then reverses course, like the swing of a pendulum. It is the same with people. When they no longer fear the dominating force of authority, they will bring about greater force against the authority in an uprising. (back to text)
2 Wise rulers advocate freedom. They do not attempt to limit the people in their thoughts and actions, nor do they interfere with the people’s means of livelihood. To do otherwise is to oppress the people, which will invariably result in the people’s rejection of authority.
When we apply this concept to ourselves, it becomes obvious that this chapter is talking about denying and suppressing ourselves. When we keep emotions bottled up for too long, they reach an extreme and reverse course. This is why self-denial and suppression are rarely the best ways to manage life. (back to text)
3 Sages see the uprising of the people against an arrogant ruler as a cautionary tale: If we possess the clarity of self-knowledge, we do not need to put ourselves on a pedestal and seek external validation. If we possess the confidence of self-respect, we do not need to praise ourselves or highlight our own achievements. (back to text)
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1 Here we have an interesting distinction between courage and daring. Courage means being resolute and firm. Daring means throwing caution to the wind—full speed ahead and damn the torpedoes. The former is an inner quality borne of conviction; the latter is an external display of braggadocio. (back to text)
2 These two approaches yield different results. The careful resolve brings benefits, while the reckless charge brings harm. It is as if Heaven dislikes those who are rash and punishes them accordingly. (back to text)
3 Perhaps this is due to the nature of the Heavenly Tao. We can see that the Tao contends with no one, and yet wins