Heshang Gong Chapter 23 – 虛無 (Emptiness and Nothingness)

Heshang Gong Chapter 23 – 虛無 (Emptiness and Nothingness)

Paul Peng

Heshang Gong Chapter 23 – 虛無 (Emptiness and Nothingness)

老子河上公章句 · 第23章 · Heshang Gong's Commentary on Laozi

📖 Taoist Scripture🖋 Heshang Gong (河上公)🔢 Chapter 23 of 81🌐 English & Chinese

Heshang Gong Chapter 23 - Emptiness and Nothingness - Chinese ink painting

Section 1 — 第1节

Original Chinese希言自然。希言者,謂愛言也。愛言者,自然之道。故飄風不終朝,驟雨不終日。飄風,疾風也。驟雨,暴雨也。言疾不能長,暴不能久也。孰為此者?天地。孰,誰也。誰為此飄風暴雨者乎?天地所為。天地尚不能久,不能終於朝暮也。而況於人乎?天地至神合為飄風暴雨,尚不能使終朝至暮,何況人欲為暴卒乎。故從事於道者,從,為也。人為事當如道安靜,不當如飄風驟雨也。道者同於道,道者,謂好道人也。同於道者,所謂與道同也。德者同於德,德者,謂好德之人也。同於德者,所謂與德同也。失者同於失。失,謂任己而失人也。同於失者,所謂與失同也。同於道者,道亦樂得之。與道同者,道亦樂得之也。同於德者,德亦樂得之,與德同者,德亦樂得之也。

Few words are natural — Xiyan means to love speech; to love speech is the way of nature. Therefore, a violent wind does not last through the morning, and a sudden rain does not last through the day — Piaofeng means a strong wind; Zouyu means heavy rain; what is intense cannot last long, and what is violent cannot endure. Who does this? Heaven and Earth — Shu means who; who causes this violent wind and heavy rain? It is what Heaven and Earth do. Heaven and Earth still cannot last long — they cannot last until morning or evening. How much less can human beings do so? Heaven and Earth, being the most divine, combine to create violent winds and heavy rains, yet still cannot make them last from morning until evening — how much less can people achieve sudden and violent results? Therefore, those who act in accordance with the Dao — Cong means to do; human actions should be like the quietness of the Dao and not like violent winds or sudden rains. Those who follow the Dao are united with it — Daozhe means those who love the Dao; one who is united with the Dao is said to be in harmony with the Dao. Those who possess virtue are united with virtue — Dezhe means those who love virtue; one who is united with virtue is said to be in harmony with virtue. Those who lose are united with loss — Shi means to rely on oneself and thus lose others; one who is united with loss is said to be in harmony with loss. Those who are united with the Dao, the Dao also delights in receiving them. Those who are united with virtue, virtue also delights in receiving them.


Section 2 — 第2节

Original Chinese同於失者,失亦樂得之。與失同者,失亦樂失之也。信不足焉,君信不足於下,下則應君以不信也。有不信焉。此言物類相歸,同聲相應,同氣相求。雲從龍,風從虎,水流濕,火就燥,同類之謂也。

Those who are united with loss, loss also delights in receiving them — one who is in harmony with loss, loss will also be pleased to take it away. When trust is insufficient — the ruler's trust is not sufficient for the people; then the people will respond to the ruler with distrust. There is a lack of faith. This means that things naturally return to their kind — like sounds respond to each other, and similar energies seek one another. Clouds follow the dragon, winds follow the tiger, water flows downward, fire moves toward dryness — these are all examples of natural kinds.


Paul Peng — Zhengyi Taoist Priest, Longhu Mountain

About the Author

Paul Peng

Paul Peng is a Zhengyi Taoist priest from Longhu Mountain, Jiangxi — the ancestral home of the Celestial Masters' tradition. Ordained at 25 after a dream from the Celestial Master, he has practiced for 25 years under Master Zeng Guangliang. He is the curator of this store, which is officially authorized by Tianshi Fu. All items are consecrated at the temple by the resident priest team.

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