By Laozi, Stanley Lombardo, Stephen Addiss, Burton Watson
Author note: Stanley Lombardo (Translator), Stephen Addiss (Translator), Burton Watson (Introduction)
This translation captures the terse and enigmatic great thing about the traditional unique and resists the tendency towards interpretive paraphrase present in many different versions. in addition to the total translation, Lombardo and Addiss supply a number of key traces from the unique chinese language for every of the eighty-one sections, including a transliteration of the chinese language characters and a thesaurus commenting at the pronunciation and which means of every chinese language personality displayed. This significantly complements the reader's appreciation of ways the chinese language textual content works and feels and different methods it may be translated into English.
"This crystalline translation of the Tao Te Ching is actual all the way down to the nuance and as concisely poetic because the unique. It preserves the quirks and flavors of the unique textual content. The translators hearkened to the message of the publication itself, and stored it transparent and lightly powerful. Of the various translations i've got learn in English, this is often certainly the best." — Gary Snyder, college of California at Davis
"This version combines an earthy—as against esoteric—translation with a welcome entrée into the chinese language textual content should you have no idea that language. the beautiful ink work upload good looks to the version. I can't think a greater strategy to current this article, and that i can't think ever utilizing a distinct edition." — Greg Salyer, Huntingdon College
"This is through a ways the easiest translation out there this day, and i've been praising it to whoever could listen." — Livia Kohn, Boston University
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Extra info for Tao Te Ching
Attending to our present-moment mind and body is a way of being tender toward self, toward other, and toward the world. This quality of attention is inherent in our ability to love. Coming back to the present moment takes some effort, but the effort is very light. ” We touch thoughts by acknowledging them as thinking and then we let them go. It’s a way of relaxing our struggle, like touching a bubble with a feather. It’s a nonaggressive approach to being here. Sometimes we find that we like our thoughts so much that we don’t want to let them go.
Denigrating ourselves is probably the major way that we cover over bodhichitta. Does not trying to change mean we have to remain angry and addicted until the day we die? This is a reasonable question. Trying to change ourselves doesn’t work in the long run because we’re resisting our own energy. Self-improvement can have temporary results, but lasting transformation occurs only when we honor ourselves as the source of wisdom and compassion. We are, as the eighth-century Buddhist master Shantideva pointed out, very much like a blind person who finds a jewel buried in a heap of garbage.
There is nothing wrong, nothing harmful about that underlying energy. Our practice is to stay with it, to experience it, to leave it as it is. There are certain advanced techniques in which you intentionally churn up emotions by thinking of people or situations that make you angry or lustful or afraid. ” What we do with meditation practice is simpler than that, but I consider it equally daring. When emotional distress arises uninvited, we let the story line go and abide with the energy. This is a felt experience, not a verbal commentary on what is happening.