Lao Tzu for Everyone
Students, Scholars,
& Seekers
Peter Gilboy, Ph.D.
regarding the characters
used in this translation.
Lesson 44
3 More Questions
from Lao Tzu
費fèi
(貝 commodities + 弗 split left & right)
spend, cost, waste
Interlinear
Line 1
Your name or your body--
which is closest
to you?
名míng 與yǔ 身shēn 孰shǔ 親qīn
name/fame (conj.) body/person which relatives/intimate
Name (fame) and body,
which is intimate?
The character 名míng means "name" and also "fame," as when we say someone "has made a name" for himself or herself. Whether translated "name" or "fame," the idea is the same--that we have attached a label to ourselves and now we identify with it rather than with our being.
Our label may be "famous," "wealthy," "smart" or "scheming." But if we had to choose between our physical embodiment--that is, our being--and our label, we would choose the same one every time.
Our being is more precious to us than anything else, and yet, because it is so close to us, we scarcely notice it. Instead of identifying with our being, we identify with a mental image of ourselves, as if are the protagonist of the movie in our heads. But when we remember our being, return to it, the self-image drops away, and we instantly become present to our being.
. . . . . .
Line 2
Your body or your riches--
which one do you
prize the most?
身shēn 與yǔ 貨huò 孰shǔ 多duō
body (conj.) wealth/assets which many
Body and wealth,
which is more?
We are more focused on what we might gain for ourselves in our lives, than on our being; that is, until we are forced to choose.
. . . . . .
Line 3
Getting or losing--
which do you think
is worse?
得dé 與yǔ 亡wáng 孰shǔ 病bìng
get (conj.) die/lose which sickness
Getting and losing,
which is sickest?
If there are indeed laws to guide me in my 道 way, both as a species and as a unique person, then there is no need for me to join the "movers and shakers" of our world and push my way through my life. I might simply listen for the Way, become attuned to it, and acquiesce to its counsel. This is wu wei, or "not doing" anything of ourselves. Is it my will, then, or the Way's, that is being done?
Line 4
Strong cravings
will surely cost you.
Stockpile many things
and you will surely
suffer a great loss.
甚shén 愛ài 必bì 大dà 費fèi
great extent love/fondness surely great spend/waste
多duō 藏cáng 必bì 厚hòu 亡wáng
many hide away surely thick/generous lose.
Extreme love surely leads to great waste.
Hide away a lot, and surely you will generously lose.
“Strong cravings” and "stockpiling" refer to our seeking and accumulating what is unessential. These lead us away from remembering our personal being as the gift that it is. This is what "costs" and is a "great loss."
Until we prize our gift as a gift, we will be unsatisfied, and seek prizes elsewhere.
. . . . . .
Line 5
Therefore, knowing what
is enough saves you
from humiliation.
And, knowing when
to stop saves
you from danger.
故gù 知zhī 足zú 不bù 辱rǔ
therefore know foot/sufficient not shame/humiliate
知zhī 止zhǐ 不bù 殆dài
know stop not danger.
Therefore, knowing enough,
no shame.
Knowing to stop,
no danger.
We need only pause and consider how many of our personal dilemmas are the result of "going too far."
. . . . . .
Line 6
This is how
you stay the course
to the end.
可kě 以yǐ 長cháng 久jiǔ
(able) long long time.
You will be able to
last a long time.
Note how many of the above are not "doings," but are "not doings." They refer to us not doing that which does not need to be done. Wu wei.
The artist know what is enough, and therefore knows when stop. The sage is an artist at life. He or she knows that each occasion already provides within it what is needed by way of our our response. Anything else, or anything more, is our own "doing."
. . . . . .