Tao Te Ching Chapter 4 – 无源 (道德經 第4章)

Tao Te Ching Chapitre 4 – Sans origine (道德經 第4章)

Paul Peng

Tao Te Ching — Chapitre 4 : La Source intarissable

道德經 第四章 · 無源 · Lao Tzu · Édition bilingue avec commentaires classiques

📖 Écriture taoïste 🖋 Lao Tseu 🔢 Chapitre 4 sur 81 🌐 Anglais et Chinois

Texte original — 原文

道沖而用之或不盈。淵兩似萬物之宗。
挫其銃,解其紛,和其光,同其塵。
湛兩似或存。吴不知誰之子,象帝之先。

Traduction anglaise — James Legge

The Dao is like the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!

We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Dao is, as if it would ever so continue!

I do not know whose son it is. It might appear to have been before God.

✦ Idée clé

Le chapitre 4 révèle le paradoxe au cœur du Dao : il est vide, mais inépuisable. Il ne s'affirme pas, pourtant il est la source de toutes choses — plus ancien que le ciel, plus ancien que Dieu. Cette image du vase vide qui ne déborde jamais est l'une des métaphores les plus durables de toute la philosophie et de la pratique rituelle taoïstes : le vrai pouvoir ne réside pas dans la plénitude, mais dans l'épuisement inépuisable.


Commentaires classiques — 古典注释

王弼注 Wang Bi's Commentary

道沖而用之或不盈,淵兩似萬物之宗;挫其銃,解其紛,和其光,同其塵,湛兩似或存。吴不知誰之子,象帝之先。夫執一家之量者,不能全家。執一國之量者,不能成國。窮力舉重,不能為用,故人雖知,萬物治也,治而不以二儀之道,則不能賞也。地雖形魔,不法於天則不能全其寧。天雖精象,不法於道則不能保其精。沖而用之,用乃不能窮滿以造實,實來則溢,故沖而用之,又復不盈,其為無窮亦已極矣。形雖大,不能累其體,事雖殺,不能充其量,萬物捨此而求主,主其安在乎。不亦淵兩似萬物之宗乎。銃挫而無損,紛解而不勞,和光而不污,其體同塵而不渝,其真不亦湛兩似或存乎。地守其形,德不能過其載,天歉其象,德不能過其覆,天地莫能及之,不亦似帝之先乎。帝,天帝也。

Wang Bi describes the Dao as an empty vessel that never overflows — it blunts sharpness without damage, untangles knots without effort, harmonizes light without pollution, and blends with dust without losing its nature. Heaven and Earth cannot surpass it. It is the ancestor of all things, existing before the Lord of Heaven itself.

河上公注 Heshang Gong's Commentary

道沖而用之沖,中也。道匿名藏譽,其用在中。或不盈,或,常也。道常讙虛不盈滿。淵乎似萬物之宗。道淵深不可知,似為萬物知宗祖。挫其銃,銃,進也。人欲銃精進取功名,當挫止之,法道不自見也。解其紛,紛,結恨也。當念道無為以解釋。和其光,言雖有獨見之明,當知闇昧,不當以擢亂人也。同其塵。當與眾庶同垃塵,不當自別殊。湛兩似若存。言當湛然安靜,故能長存不亡。吴不知誰之子,老子言:我不知,道所從生。象帝之先。道自在天帝之前,此言道乃先天地之生也。至今在者,以能安靜湛然,不勞煩欲使人修身法道。

Heshang Gong explains that chong (沖) means the center — the Dao conceals its fame and virtue, always remaining humble and never overflowing. It is deep and unfathomable, the ancestor of all things. The sharp edge of ambition should be blunted, resentments untied, brilliance harmonized with obscurity, and the self merged with the common dust. By remaining still and clear, the Dao endures without end — it existed before Heaven itself.


Primary Sources: Lao Tzu, Tao Te Ching (道德經), trans. James Legge (1891). Commentaries: Wang Bi (王弼, 226–249 CE); Heshang Gong (河上公, Han Dynasty).
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Paul Peng — Zhengyi Taoist Priest, Longhu Mountain

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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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