Klingon by Agnieszka Solska

1

1. The Way

mIw'a'na' 'oHbe' mIw'a'Hey'e' DamaqlaHbogh.
pongna' 'oHbe' pongHey'e' DaponglaHbogh.
chal tera' je mung 'oH pong HutlhwI''e'.
wa' netlh Dol SoS 'oH pong ghajwI''e'.
reH bIneHbe'chugh potlhna'Daj Dalegh.
reH bIneHchugh veHDaj Dalegh.
rap cha'vam Hal
'ach jaS luponglu'.
bIHvaD pegh luperlu',
peghHom pegh pegh'a'
Hoch potlh lojmItna'.

The Way that can be experienced is not true;
The world that can be constructed is not true.
The Way manifests all that happens and may happen;
The world represents all that exists and may exist.
To experience without intention is to sense the world;
To experience with intention is to anticipate the world.
These two experiences are indistinguishable;
Their construction differs but their effect is the same.
Beyond the gate of experience flows the Way,
Which is ever greater and more subtle than the world.

2

2. Abstraction

qo' HochvaD
'IHlaw' 'IHwI', moHwI' tu'lu'mo'.
QaQlaw' QaQwI', mIghwI' tu'lu'mo'.
vaj boghchuqmoH ghajHa'ghach HutlhHa'ghach je.
naQchuqmoH QatlhwI' ngeDwI' je.
chenchuqmoH tIqwI' tIqHa'wI' je.
Qutlhchuq jenwI' 'eSwI' je.
'eychuqmoH wab ghogh je.
tlha'chuq tlhop 'em je.
vaj Qu'mey law' vu' jIvHa'wI' vangbe'taHvIS,
qaQDI'norgh maq jatlhbe'taHvIS.
DaqDajDaq chep wa'netlh Dol
'ej bIH lonbe'.
chenmoH jIvHa'wI' 'ach ghajbe'.
vum 'ach naD pIHbe'.
Qu'Daj ta' 'ach chavDaj buSbe'.
chavDaj buSbe'
vaj taH chavDaj.

When beauty is abstracted
Then ugliness has been implied;
When good is abstracted
Then evil has been implied.
So alive and dead are abstracted from nature,
Difficult and easy abstracted from progress,
Long and short abstracted from contrast,
High and low abstracted from depth,
Song and speech abstracted from melody,
After and before abstracted from sequence.
The sage experiences without abstraction,
And accomplishes without action;
He accepts the ebb and flow of things,
Nurtures them, but does not own them,
And lives, but does not dwell.

3

3. Without Action

po'wI'pu' DanaDbe'chugh,
vaj Solbe' ghotpu'.
qubwI'mey DaSaHbe'chugh,
vaj nIHbe' ghotpu'.
tlhu'moHbogh Doch Da'angbe'chugh
vaj ngojbe' ghot tIqDu'.
qumtaHvIS jIvHa'wI'
ghot yabDu' chImmoH 'ej burghDu'chaj buy'moH.
ghot ngoQ SachHa'moH 'ej HomDu'chaj rach.
ghotpu' Sovbe'moHtaH 'ej neHbe'moHtaH
vaj SovwI'pu' vangvIpmoH.
ruchtaHvIS vangbe'chugh ghaH
lughbe' pagh.

Not praising the worthy prevents contention,
Not esteeming the valuable prevents theft,
Not displaying the beautiful prevents desire.
In this manner the sage governs people:
Emptying their minds,
Filling their bellies,
Weakening their ambitions,
And strengthening their bones.
If people lack knowledge and desire
Then they can not act;
If no action is taken
Harmony remains.

4

4. Limitless

chIm mIw'a' 'ach lo'lu'DI' not natlhlu'.
wa'netlh Dol Hal 'oH; vuSbe'lu'!
HeH jej jejHa'moH.
vay' baghlu'pu'bogh baghHa'moH.
bochqu'wI' bochHa'moH.
qo' lamHom tay'moH.
So'eghchu' 'ach reH SaH.
mungDaj vISovbe'.
chenlaw'pu' 'oH chenpa' chenmoHwI''e'.

The Way is a limitless vessel;
Used by the self, it is not filled by the world;
It cannot be cut, knotted, dimmed or stilled;
Its depths are hidden, ubiquitous and eternal;
I don’t know where it comes from;
It comes before nature.

5

5. Nature

pagh'e' lumaS chal tera' je.
bIHvaD lo'laHtaHbe' wa'netlh Dol.
pagh'e' maS je jIvHa'wI'
ghaHvaD lo'laHtaHbe' nuvpu'.
SuSDeq rur chal tera' je joj.
chIm 'ach Dejbe'.
reylu'chugh reH vay' chenqa'moH.
tlhoy bIjatlhchugh tugh HoS Danatlh.
qaqmeH ghu' botlhDaq yIratlh.

Nature is not kind;
It treats all things impartially.
The Sage is not kind,
And treats all people impartially.
Nature is like a bellows,
Empty, yet never ceasing its supply.
The more it moves, the more it yields;
So the sage draws upon experience
And cannot be exhausted.

6

6. Experience

not Hegh ngech qa'.
ghaHvaD pegh, ghaHvaD be' ponglu'.
peghvaD, be' lojmItvaD
chal tera je Hal ponglu'.
reH taH, mevbe'.
lo'lu'chugh, Qopbe'.

Experience is a riverbed,
Its source hidden, forever flowing:
Its entrance, the root of the world,
The Way moves within it:
Draw upon it; it will not run dry.

7

7. Complete

taH chal, ruHa' tera'.
chay' Dotlhvam luchavlaH?
bIHvaD yInbe' vaj yIntaH.
vaj 'emDaq ratlh jIvHa'wI'
'ach tlhopDaq ghaHchoH.
SaH'eghbe'mo', SaHtaH.
ngoQDaj SaHbe'mo' ngoQDaj chav'be'a'?

Nature is complete because it does not serve itself.
The sage places himself after and finds himself before,
Ignores his desire and finds himself content.
He is complete because he does not serve himself.

8

8. Water

bIQ rur potlh nIv'e'.
wa'netlh Dol chepmoH bIQ 'ej qaDbe'.
Daq 'eS'e' vuvHa'bogh nuv ghoS.
vaj mIw'a' rurchoH.
DaqDajmo' nIv juH.
Qubchu'mo' nIv yab.
wIHHa'mo' nIv qoch.
vItmo' nIv mu'.
maymo' nIv qum.
vaQmo' nIv Qu'.
vangmeH poH lughmo' nIv ta'.
ghoHbe'lu'chugh pIchbe'lu'.

The best of man is like water,
Which benefits all things, and does not contend with them,
Which flows in places that others disdain,
Where it is in harmony with the Way.
So the sage:
Lives within nature,
Thinks within the deep,
Gives within impartiality,
Speaks within trust,
Governs within order,
Crafts within ability,
Acts within opportunity.
He does not contend, and none contend against him.

9

9. Retire

tlhoy 'un Datebchugh.
bImevchu'pu'be'mo' bIpay.
'etlh Dajejqu'chugh
vaj jejtaHbe'.
vaSlIjDaq naghboch law' DavI'chugh
vaj Da'avlaHbe'.
mIpmo' patlhmo' je bIHemchugh
vaj bIlu'eghmoH SoH'e'.
rInDI' Qu'lIj yItlheD.
'u' mIw 'oH mIwvam'e'.

Fill a cup to its brim and it is easily spilled;
Temper a sword to its hardest and it is easily broken;
Amass the greatest treasure and it is easily stolen;
Claim credit and honour and you easily fall;
Retire once your purpose is achieved — this is natural.

10

10. Harmony

qa' Duj je Datay'moHtaHvIS
Datay'moHlaHtaH'a'?
tlhuH DaSeHtaHvIS 'ej DatunmoHtaHvIS
ghu DarurchoHlaH'a'?
yab mIn DaSay'moHtaHvIS 'ej DanItmoHtaHvIS
DaHuvmoHlaHchu''a'?
ghot DaQorghtaHvIS 'ej Sep Dache'taHvIS
bInISbe'laH'a'?
poSDI' San lojmIt 'ej SoQDI'
be' DaDalaH'a'?
'u' Hoch HotlhDI' yablIj 'ej nuDDI'
bIjIvlaHtaH'a'?
yInmoHlu' 'ej je'lu',
chenmoHlu' 'ach ghajbe'lu',
vumlu' 'ach naD pIHbe'lu',
Devlu' 'ach ghatlhbe'lu',
ghobvamvaD ghob nIv ponglu'.

Embracing the Way, you become embraced;
Breathing gently, you become newborn;
Clearing your mind, you become clear;
Nurturing your children, you become impartial;
Opening your heart, you become accepted;
Accepting the world, you embrace the Way.
Bearing and nurturing,
Creating but not owning,
Giving without demanding,
This is harmony.

11

11. Tools

rutlh botlhDaq muvchuq wejmaH rutlh naQHom;
chImmo' botlhDaj lI' rutlh.
bal DIchenmoHmeH lam yIQ wItap;
chImmo' qoDchaj lI' bal.
juH reDDaq lojmIt Qorwagh je DIpe';
chImmo' 'ay'meyvam lI' juH.
vaj vay' lughajmo' Doch lo'laH,
vay' luHutlhmo', lI'.

Thirty spokes meet at a nave;
Because of the hole we may use the wheel.
Clay is moulded into a vessel;
Because of the hollow we may use the cup.
Walls are built around a hearth;
Because of the doors we may use the house.
Thus tools come from what exists,
But use from what does not.

12

12. Substance

mIn leghHa'moH rItlh nguvqu'.
teS QoyHa'moH wab chuSqu'.
jat mumHa'moH Soj tlhorghqu'.
yab QubHa'moH chon 'Iqqu'.
tIq jotHa'moH mIp 'Iqqu'.
vaj DujDaj voq jIvHa'wI', mInDaj voqHa'.
DujDaj qIm, mInDaj qImHa'.

Too much colour blinds the eye,
Too much music deafens the ear,
Too much taste dulls the palate,
Too much play maddens the mind,
Too much desire tears the heart.
In this manner the sage cares for people:
He provides for the belly, not for the senses;
He ignores abstraction and holds fast to substance.

13

13. Self

ghIj naD naDHa'ghach je.
tay' quv 'oy''a' je.
qatlh ghIj naD naDHa'ghach je?
naDmo' maQIv.
wInaDlu'DI' nughIj wanI'.
wInaDHa'lu'DI nughIj je wanI'.
vaj ghIj naD naDHa'ghach je.
qatlh tay' quv 'oy''a' je?
jISaH'eghmo' jI'oy'.
jISaH'eghbe'chugh chay' vI'oy'moHlu'?
bIvuv'eghchugh, qo' Davuvchugh je
qo' DaQorghrup.
bISaH'eghchugh, qo' DaSaHchugh je
qo' DaSeHrup.

Both praise and blame cause concern,
For they bring people hope and fear.
The object of hope and fear is the self -
For, without self, to whom may fortune and disaster occur?
Therefore,
Who distinguishes himself from the world may be given the world,
But who regards himself as the world may accept the world.

14

14. Mystery

yIbej! 'oH leghlaH pagh;
HuvHa'wI' ponglu'.
yI'Ij! 'oH QoylaH pagh;
chuSHa'wI' ponglu'.
yIHot! 'oH 'uchlaH pagh;
SubHa'wI' ponglu'.
wejvam nuDlaHbe' vay'.
wa' lumoj, tay'.
wovbe' 'oH Dung.
Hurghbe' 'oH bIng.
taH 'oH,
mevbe',
ponglu'meH DuHbe',
pagh'a' mojqa'.
wanI' oH 'ach qaSbe'.
Dol 'oH 'ach chenbe'.
jonlu'meH DuHbe'; QIb rur.
Hotlu'meH DuHbe'; SeS rur.
yIqaD! qab ghajbe'.
yItlha'! Dub ghajbe'.
mIw'a' tIQ Dajonchugh
DaHjaj qo' Dache'laH.
mung tIQ DaSovchugh
mIw'a' potlhna' DaSov.

Looked at but cannot be seen — it is beneath form;
Listened to but cannot be heard — it is beneath sound;
Held but cannot be touched — it is beneath feeling;
These depthless things evade definition,
And blend into a single mystery.
In its rising there is no light,
In its falling there is no darkness,
A continuous thread beyond description,
Lining what can not occur;
Its form formless,
Its image nothing,
Its name silence;
Follow it, it has no back,
Meet it, it has no face.
Attend the present to deal with the past;
Thus you grasp the continuity of the Way,
Which is its essence.

15

15. Enlightenment

val 'ej bejchu' mIw'a' lupabbogh tIQwI'pu''e'.
peghqu' Sovchaj; yajlu'meH DuHbe'.
chaH luDellu'meH mu' qar tu'lu'be.'
Hoj, bIQtIq taDDaq jaHbogh nuv luDa.
Dugh, jaghmey Hajbogh nuv luDa.
DochHa', meb lurur.
HeDrup, tetchoHbogh chuch lurur.
nap, Sor Hap pe'be'lu'pu'bogh lurur.
poSqu', ngech lurur.
HuvHa', bIQ watlhHa' lurur.
bIQ watlhHa' jotmoHmo' nItmoHlaH 'Iv?
vIHbe'wI' vangmoHmo' yInmoHlaH 'Iv?
mIw'a' pabchugh vay' buy'choH neHbe'.
vaj QopchoHlaH 'ach chu'nISqa'be'.

The enlightened possess understanding
So profound they can not be understood.
Because they cannot be understood
I can only describe their appearance:
Cautious as one crossing thin ice,
Undecided as one surrounded by danger,
Modest as one who is a guest,
Unbounded as melting ice,
Genuine as unshaped wood,
Broad as a valley,
Seamless as muddy water.
Who stills the water that the mud may settle,
Who seeks to stop that he may travel on,
Who desires less than may transpire,
Decays, but will not renew.

16

16. Decay and Renewal

yIchIm'eghmoHchu'.
yIjotchu'taH.
nItebHa' chen wa'netlh Dol.
cheghtaHvIS vIlegh.
chep Hoch, ghIq tatlh'egh.
tatlh'eghchoH vay' vaj ngojHa'.
ngojHa'choH vay' vaj yInqa'.
ru'Ha'wI' 'oH yInqa'ghach'e'.
ru'Ha'wI' Sovlu'chugh jIvHa'lu'.
ru'Ha'wI' Sovbe'lu'chugh Qugh qaSmoHlu'.
ru'Ha'wI' DaSovDI' Hoch Dalaj.
Hoch DalajDI' bImay.
bImayDI' voDleH DaDa.
voDleH DaDaDI' 'u' Dapab.
'u' DapabtaHvIS mIw'a' Dapab.
mIw'a' DapabtaHvIS reH bItaH.
bIyIntaHvIS DaQIHbe'lu'.

Empty the self completely;
Embrace perfect peace.
The world will rise and move;
Watch it return to rest.
All the flourishing things
Will return to their source.
This return is peaceful;
It is the flow of nature,
An eternal decay and renewal.
Accepting this brings enlightenment,
Ignoring this brings misery.
Who accepts nature’s flow becomes all-cherishing;
Being all-cherishing he becomes impartial;
Being impartial he becomes magnanimous;
Being magnanimous he becomes natural;
Being natural he becomes one with the Way;
Being one with the Way he becomes immortal:
Though his body will decay, the Way will not.

17

17. Rulers

DevwI' nIv'e', chaH lutu'lu' 'e' neH luSov nuvpu'.
veb che'wI' muSHa'bogh 'ej naDbogh.
veb che'wI' Hajbogh.
veb che'wI' vuvHa'bogh.
voqbe'chugh vay', ghaH voqbe'lu'.
mu'mey law' jatlhbe' DevwI' nIv.
Qu'Daj chavDI', ta'Daj rInmoHDI',
jatlh Hoch: "wIta'pu' maH'e'".

The best rulers are scarcely known by their subjects;
The next best are loved and praised;
The next are feared;
The next despised:
They have no faith in their people,
And their people become unfaithful to them.
When the best rulers achieve their purpose
Their subjects claim the achievement as their own.

18

18. Hypocrisy

mIw'a' lIjlu'DI'
wIHHa'wI' maywI' je lutu'lu'.
vallu' 'ej HaDlu' net taghDI'
tojwI''a' lutu'lu'.
qorDu' SolmoHlu'DI'
muSHa'bogh puq, vav, SoS je lutu'lu'.
Sep Dotlh mujmoHlu'DI'
qum toy'wI' matlh lutu'lu'.

When the Way is forgotten
Duty and justice appear;
Then knowledge and wisdom are born
Along with hypocrisy.
When harmonious relationships dissolve
Then respect and devotion arise;
When a nation falls to chaos
Then loyalty and patriotism are born.

19

19. Simplify

bInIv 'e' Damevchugh, bIval 'e' DalIjchugh
vaj chepqu'choH ghotpu'.
bIwIHHa' 'e' Damevchugh, bImay 'e' DalIjchugh
vaj muSHa'chuqqa' tuqnIghpu'.
bI'ong 'e' Damevchugh, bIqur 'e' DalIjchugh
vaj nIHbe'choH 'ej Hejbe'choH ghotpu'.
'ach paQDI'norgh luchenmoHmeH
naQHa' wejvam'e'.
'ut latlh potlh; chelnISlu'bej:
bInItnIS, bInapnIS;
Sor Hap pe'be'lu'pu'bogh DarurnIS.
ngoQ DaghoSbogh DavuSnISmoH.
vay' DaneHbogh DapuSnISmoH.

If we could abolish knowledge and wisdom
Then people would profit a hundredfold;
If we could abolish duty and justice
Then harmonious relationships would form;
If we could abolish artifice and profit
Then waste and theft would disappear.
Yet such remedies treat only symptoms
And so they are inadequate.
People need personal remedies:
Reveal your naked self and embrace your original nature;
Bind your self-interest and control your ambition;
Forget your habits and simplify your affairs.

20

20. Wandering

bIHaD 'e' Damevchugh vaj bISotbe'.
pIm'a' "HIja'" "ghobe'" je?
nIb'a' QaQwI' mIghwI' je?
vay'e' luHajbogh latlh vIHajnIS'a'?
taH mIS; not mevchoHba'.
Dat Quch nuvpu'; Quchqu'.
yupma' lopwI' Da, DorDI' poH bIr.
lopno' jeSwI' Da, taghDI' 'uQ'a'.
jIvangbe' jIH neH 'ej pagh vI'ang
'ej wej monlaHbogh ghu vIrur.
mutlhej pagh'e'; jItatlh'eghlaHbe'.
vay' 'Iq lughaj latlh nuv,
pagh vIghaj jIH neH.
qoHna' jIHlaw'; jImISchu'.
wov latlh nuv; wovqu'.
jIHurgh jIH neH, jIHurghqu'.
val latlh nuv; valqu'.
jIqetlh jIH neH; jIqetlhqu'.
ngojtaHbogh bIQ'a' vIDa.
mevbe'bogh SuS'a' vIDa.
ngoQmeychaj buS latlh nuv.
ngoQ vIHutlhlaw', jIDoghlaw' jIH neH.
jInov jIH neH; latlhpu' vIrurbe'.
SoS Soj vISop; muje' SoS neH.

What is the difference between assent and denial?
What is the difference between beautiful and ugly?
What is the difference between fearsome and afraid?
The people are merry as if at a magnificent party
Or playing in the park at springtime,
But I am tranquil and wandering,
Like a newborn before it learns to smile,
Alone, with no true home.
The people have enough and to spare,
Where I have nothing,
And my heart is foolish,
Muddled and cloudy.
The people are bright and certain,
Where I am dim and confused;
The people are clever and wise,
Where I am dull and ignorant;
Aimless as a wave drifting over the sea,
Attached to nothing.
The people are busy with purpose,
Where I am impractical and rough;
I do not share the peoples’ cares
But I am fed at nature’s breast.

21

21. Accept

mIw'a' neH pablu'DI' ghob'a' toblu'.
mIw'a' Dellu'meH nuq jatlhlu'?
QIb rur mIw'a'; jonlu'meH DuHbe'.
SeS rur; Hotlu'meH DuHbe'.
QIb rur; jonlu'meH DuHbe' 'ach qech ngaS.
SeS rur; Hotlu'meH DuHbe' 'ach Dol ngaS.
pegh 'ej HuvHa' 'ach qa' ngaS.
qaStaHvIS 'u' poH
pongDaj lojbe'moH.
vaj Hoch Dolmey mung wInuDlaH.
chay' Hoch Dolmey mung vISov?
*jISummo' vISov.
*{jISummo'}: A reference to the idiomatic philosophical sense of {jISum}, which can be used to indicate
"I'm in touch with my inner self." (Cf. interview with Marc Okrand, HolQeD 7/4; p.11)

Harmony is only in following the Way.
The Way is without form or quality,
But expresses all forms and qualities;
The Way is hidden and implicate,
But expresses all of nature;
The Way is unchanging,
But expresses all motion.
Beneath sensation and memory
The Way is the source of all the world.
How can I understand the source of the world?
By accepting.

22

22. Home

bIDuy'chugh vaj bInaQchoH.
bISaSchugh vaj bIchongchoH
bIchImchugh vaj bIbuy'choH.
bIQopchugh vaj bIchu'choH
vay' puS Daghajchugh vaj bISuqchoH.
vay' law' Daghajchugh vaj bImISchoH.
vaj wa'na' buS jIvHa'wI'
'ej qo' HochvaD DevwI' Da.
'ang'eghbe'mo' boch.
lugh 'e' qapbe'mo' noy.
mIybe'mo' Qap.
naD'eghbe'mo' taH.
pagh'e' qaDmo' ghaH,
ghaH'e' qaDlaH pagh.
jatlhpu' tIQwI':
"bIDuy'chugh vaj bInaQchoH".
lo'laHbe''a' mu'meyvam?
bInaQchu'chugh DughoSchoH Hoch.

Accept and you become whole,
Bend and you straighten,
Empty and you fill,
Decay and you renew,
Want and you acquire,
Fulfill and you become confused.
The sage accepts the world
As the world accepts the Way;
He does not display himself, so is clearly seen,
Does not justify himself, so is recognized,
Does not boast, so is credited,
Does not pride himself, so endures,
Does not contend, so none contend against him.
The ancients said, “Accept and you become whole”,
Once whole, the world is as your home.

23

23. Words

jatlhbej 'u' 'ach pIjHa' jatlh:
qaStaHvIS po Hoch taHbe' SuS'a'.
qaStaHvIS pem Hoch taHbe' SIS'a'.
bIH qaSmoH nuq?
chal tera' je.
ta'meychaj taHmoHlaHbe'chugh chal tera' je
chay' ta'meychaj taHmoHlaH nuv?
vaj mIw'a' Dapabchugh mIw'a' DarurchoH.
ghob Dapabchugh ghob DarurchoH.
mIw'a' Dalonchugh DalonchoHlu'.
mIw'a' rurbogh vay''e'
lajqang mIw'a'.
ghob rurbogh vay''e'
lajqang ghob.
vay''e' lonlu'pu'bogh
lajqang lonpu'ghach.
voqbe'bogh vay' voqbe'lu'.

Nature says only a few words:
High wind does not last long,
Nor does heavy rain.
If nature’s words do not last
Why should those of man?
Who accepts harmony, becomes harmonious.
Who accepts loss, becomes lost.
For who accepts harmony, the Way harmonizes with him,
And who accepts loss, the Way cannot find.

24

24. Indulgence

yaDDu'Daq Qamchugh vay' Qamchu'be'.
pe'vIl yItchugh vay' yItchu'be'.
'ang'eghchugh vay' bochbe'.
lugh 'e' qapchugh vay' noybe'.
mIychugh vay' Qapbe'.
naD'eghchugh vay' taHbe'.
mIw'a' pabwI'vaD 'up.
Soj chuv, Qu' lo'laHbe' joq rur.
vay'vam DoH mIw'a' nuv.

Straighten yourself and you will not stand steady;
Display yourself and you will not be clearly seen;
Justify yourself and you will not be respected;
Promote yourself and you will not be believed;
Pride yourself and you will not endure.
These behaviours are wasteful, indulgent,
And so they attract disfavour;
Harmony avoids them.

25

25. Beneath Abstraction

Hoch ngaSbogh vay' naQ'e' tu'lu'.
chenpa' chal tera' je boghpu'.
chuSHa' 'ej chIm.
mob, choHbe'.
ghoS, mevbe'.
'u' SoS 'oHlaw'.
pongDaj vISovbe'mo' mIw'a' vIpong.
vIpong 'e' raDchugh vay' nIvwI' vIpong.
nIvmo' Dat SIch.
Dat SIchmo' Dat ghoS.
Dat ghoSmo' tatlh'egh.
nIvbej mIw'a'.
nIv 'u'.
nIv tera'.
nIv je nuv Segh.
'u'Daq nIv loSvam'e'.
nIv je nuv Segh'e'.
tera' chut pab nuv.
'u' chut pab tera'.
mIw'a' chut pab 'u'.
mIw'a' chut pab je mIw'a'.

There is a mystery,
Beneath abstraction,
Silent, depthless,
Alone, unchanging,
Ubiquitous and liquid,
The mother of nature.
It has no name, but I call it “the Way”;
It has no limit, but I call it “limitless”.
Being limitless, it flows away forever;
Flowing away forever, it returns to my self:
The Way is limitless,
So nature is limitless,
So the world is limitless,
And so I am limitless.
For I am abstracted from the world,
The world from nature,
Nature from the Way,
And the Way from what is beneath abstraction.

26

26. Calm

'ughHa'ghach QutlhwI' 'oH tISHa'ghach'e'.
Do che'wI' 'oH jottaHghach'e'.
vaj pem Hoch lengtaHvIS
not tepDaj lon jIvHa'wI'.
Daqmey 'IH leghtaHvIS
SaHbe' 'ej jottaH.
SaghHa''eghmoH'a'
wa'netlh Duj che'wI'?
SaghHa'chugh QutlhwI' ghajtaHbe'.
tlhoy moDchugh che'wI' ghaHtaHbe'.

Gravity is the source of lightness,
Calm, the master of haste.
A lone traveller will journey all day, watching over his belongings;
Yet once safe in his bed he will lose them in sleep.
The captain of a great vessel will not act lightly or hastily.
Acting lightly, he loses sight of the world,
Acting hastily, he loses control of himself.
A captain can not treat his great ship as a small boat;
Rather than glitter like jade
He must stand like stone.

27

27. Perfection

yItmeH po'chugh nuv
yav ghItlhbe'.
jatlhmeH po'chugh nuv
jatlhHa'be'.
toghmeH po'chugh nuv
pe''eghnISbe'.
SoQmeH po'chugh nuv
ngaQmoHwI' lo'be'
'ach vay''e' SoQmoHbogh ghaH
poSmoHlaH pagh.
baghmeH po'chugh nuv
tlhegh lo'be'
'ach vay''e' baghbogh ghaH
baghHa'moHlaH pagh.
vaj reH nuv QorghmeH po' jIvHa'wI'
'ej pagh nuv lon.
reH Doch QorghmeH po'.
'ej pagh Doch lon.
mIwvamvaD ponglu':
wovwI' pabtaHlu'.
nuv QaQbe' ghojmoHwI' ghaH nuv QaQ'e'.
nuv QaQ jo ghaH nuv QaQbe''e'.
ghojmoHwI'Daj vuvbe'chugh vay'
'ej joDaj SaHbe'chugh,
chaq val ghaH 'ach mISqu'.
potlhvamvaD pegh potlhna' ponglu'.

The perfect traveller leaves no trail to be followed;
The perfect speaker leaves no question to be answered;
The perfect accountant leaves no working to be completed;
The perfect container leaves no lock to be closed;
The perfect knot leaves no end to be ravelled.
So the sage nurtures all men
And abandons no one.
He accepts everything
And rejects nothing.
He attends to the smallest details.
So the strong must guide the weak,
For the weak are raw material to the strong.
If the guide is not respected,
Or the material is not cared for,
Confusion will result, no matter how clever one is.
This is the secret of perfection:
When raw wood is carved, it becomes a tool;
When a man is employed, he becomes a tool;
The perfect carpenter leaves no wood to be carved.

28

28. Becoming

loD DujlIj yIghov
'ach be' DujlIj yIchoq,
'ej qo'vaD 'och yIDa.
qo'vaD 'och DaDaDI'
not loj ghobna'lIj,
'ej ghu Dotlh Dachavqa'.
DujlIj wov yIghov
'ach DujlIj Hurgh yIchoq,
'ej qo'vaD DevwI' yIDa.
qo'vaD DevwI' DaDaDI'
not QapHa' ghobna'lIj,
'ej Dotlh vuSbe'lu'bogh Dachavqa'.
DujlIj quv yIghov
'ach DujlIj quvHa' yIchoq,
'ej qo'vaD ngech yIDa.
qo'vaD ngech DaDaDI'
yapchoH ghobna'lIj,
'ej Sor Hap pe'be'lu'pu'bogh Dotlh nap Dachavqa'.
Sor Hap wavlu'chugh naQ moj Sor Hap.
naQ lo'chugh jIvHa'wI' che'wI' 'aH moj naQ.
naQmoH che'wI''a'; wavbe' ghaH.

Using the male, being female,
Being the entrance of the world,
You embrace harmony
And become as a newborn.
Using strength, being weak,
Being the root of the world,
You complete harmony
And become as unshaped wood.
Using the light, being dark,
Being the world,
You perfect harmony
And return to the Way.

29

29. Ambition

qo' chargh 'ej SIgh neHchugh vay'
ngoQvam chavbe' 'e' vItu'.
Dol pup 'oH qo''e'.
'oH SIghmeH DuHbe'.
qo' SIghchugh vay' qo' Qaw'.
qo' 'uchchugh vay' qo' chIl.
toH, Dolmey'e':
Dev 'op 'ej tlha' 'op,
tujmoH 'op 'ej bIrmoH 'op,
HoSchoH 'op 'ej pujchoH 'op,
Sach 'op 'ej Dej 'op.
vaj 'IqwI' lajQo' jIvHa'wI',
napHa'wI' lajQo',
'utHa'wI' lajQo'.

Those who wish to change the world
According with their desire
Cannot succeed.
The world is shaped by the Way;
It cannot be shaped by the self.
Trying to change it, you damage it;
Trying to possess it, you lose it.
So some will lead, while others follow.
Some will be warm, others cold
Some will be strong, others weak.
Some will get where they are going
While others fall by the side of the road.
So the sage will be neither wasteful nor violent.

30

30. Violence

che'wI' boQDI' mIw'a' pabwI'
qo' charghmeH QI' lo'be' che'wI'
'e' qeS.
ngochvammo' QIH'eghlu'bej.
mangghom raQDaq law'choH naHjej.
Harghlu'pu'DI' yobHa'choHlu'.
ngoQ DachavDI' yImev.
'ej HoSlIj yIghongQo'.
ngoQlIj yIchav 'ach yInaD'eghQo'.
ngoQlIj yIchav 'ach yImIychoHQo'.
ngoQlIj yIchav 'ach yIHemchoHQo'.
ngoQlIj yIchav 'ach yISuqchoHQo'.
ngoQlIj yIchav 'ach yIralchoHQo'.
tlhoy Sachchugh vay' Dejbej.
mIw'a' 'oHbe' mIwvam'e'.
mIw'a' pabHa'chugh vay' tugh Sab.

Powerful men are well advised not to use violence,
For violence has a habit of returning;
Thorns and weeds grow wherever an army goes,
And lean years follow a great war.
A general is well advised
To achieve nothing more than his orders:
Not to take advantage of his victory.
Nor to glory, boast or pride himself;
To do what is dictated by necessity,
But not by choice.
For even the strongest force will weaken with time,
And then its violence will return, and kill it.

31

31. Armies

maQmIgh bIH nuH vaQ'e'.
bIH muSlaw' Dochmey.
vaj bIH jun mIw'a' nuv.
qaStaHvIS roj poS maS valwI'.
qaStaHvIS veS nIH maS.
maQmIgh bIH nuH'e'.
valwI' jan bIHbe'.
nuH lo' valwI' lo'nISchugh neH
'ach nongchoHbe'.
yay chavchugh ghaH
yayDaj tIvbe'.
yay tIvchugh vay'
ghot HoH tIv je.
HoH tIv chugh vay'
ngoQ chavlaHbe'.
tay Quch loplu'DI' Daq quv Da poS.
tay 'IQ loplu'DI' Daq quv Da nIH.
veS tay loplu'DI' nol tay rur 'oH:
poSDaq Qam Sa';
nIHDaq Qam la'quv.
nuv law' luHoHlu'DI' SaQnIS 'IQwI'pu'.
veS yay loplu'DI' nol rurnIS lopno'.

Armies are tools of violence;
They cause men to hate and fear.
The sage will not join them.
His purpose is creation;
Their purpose is destruction.
Weapons are tools of violence,
Not of the sage;
He uses them only when there is no choice,
And then calmly, and with tact,
For he finds no beauty in them.
Whoever finds beauty in weapons
Delights in the slaughter of men;
And who delights in slaughter
Cannot content himself with peace.
So slaughters must be mourned
And conquest celebrated with a funeral.

32

32. Shapes

reH pong Hutlh mIw'a'.
nap; Sor Hap pe'be'lu'pu'bogh rur vaj ramlaw'
'ach qo' HochDaq 'oH ra'laH pagh.
lupablaHchugh ta' joH je
chaH vanchoH wa'netlh Dol.
tay'choH chal tera' je
'ej SISchoH bIQHom tun.
jIjchoH nuvpu'
'ej chut lupoQbe'.
bIpe'choHchugh, bIche'choHchugh
vaj narghchoH pongmey.
law'qu'chugh pongmey bIwavtaH 'e' yImev.
bIQ'a' lughoSbogh bIQtIq'e' rur qo' mIw'a'.

The Way has no true shape,
And therefore none can control it.
If a ruler could control the Way
All things would follow
In harmony with his desire,
And sweet rain would fall,
Effortlessly slaking every thirst.
The Way is shaped by use,
But then the shape is lost.
Do not hold fast to shapes
But let sensation flow into the world
As a river courses down to the sea.

33

33. Virtues

val latlh Sovbogh nuv'e'.
jIvHa' Sov'eghbogh nuv'e'.
HoS lughaj latlh charghbogh nuv'e'.
HoSghaj chargh'eghbogh nuv'e'.
mIp yonbogh nuv'e'.
ngoQ lughaj pe'vIl Duvbogh nuv'e'.
taH yaH choSbe'bogh nuv'e'.
yIntaH Heghbogh 'ach lojbe'bogh nuv'e'.

Who understands the world is learned;
Who understands the self is enlightened.
Who conquers the world has strength;
Who conquers the self has harmony.
Who is determined has purpose;
Who is contented has wealth.
Who defends his home may long endure;
Who surrenders his home may long survive it.

34

34. Control

SoD Da mIw'a'.
poS nIH je ghoSlaH.
yInmeH luwuv wa'netlh Dol
'ej bIH lonbe'.
Qu'Daj ta' 'ach naD DoQbe'.
wa'netlh Dol yoD 'ej je'
'ej pIn'a'chaj Dabe'.
reH vangqangbe' vaj ramlaHlaw'.
'ach 'oHDaq chegh wa'netlh Dol
'ej pIn'a'chaj Dabe',
vaj nIvlaHlaw'.
nIv 'e' nIDbe' je jIvHa'wI'
vaj Dotlh nIv chavlaH.

The Way flows and ebbs, creating and destroying,
Implementing all the world, attending to the tiniest details,
Claiming nothing in return.
It nurtures all things,
Though it does not control them;
It has no intention,
So it seems inconsequential.
It is the substance of all things;
Though it does not control them;
It has no exception,
So it seems all-important.
The sage would not control the world;
He is in harmony with the world.

35

35. Peace

qech'a' Dalajchugh
vaj DughoS qo' Hoch.
DughoS 'ej QIH SIQbe'.
yonchoH, jotchoH 'ej Qob tu'be'.
QoQmo' Sojmo' je yev lengwI'pu'
'ach mIw'a' DelmeH jatlhlu':
tlhorghHa', 'oH mummeH DuHbe'.
DabejDI' DaleghmeH yapbe'.
Da'IjDI' DaQoymeH yapbe'.
'a Dalo'DI' DanatlhmeH DuHbe'.

If you offer music and food
Strangers may stop with you;
But if you accord with the Way
All the people of the world will keep you
In safety, health, community, and peace.
The Way lacks art and flavour;
It can neither be seen nor heard,
But its benefit cannot be exhausted.

36

36. Opposition

vay' DanupmoH DaneHchugh
DaghurnIS.
vay' DapujmoH DaneHchugh
DarachnIS.
vay' DalumoH DaneHchugh
DanumnIS.
vay' DayaHmoH DaneHchugh
DanobnIS.
mIwvam Dellu'meH jatlhlu':
wovwI' HurghmoHlu'.
letwI' HoSwI' je jey tunwI' pujwI' je.
bIQ'a'vo' ghotI' lunge'be'nISlu'.
nuvvaD wo' nuH jej
lu'angbe'nISlu'.

To reduce someone’s influence, first expand it;
To reduce someone’s force, first increase it;
To overthrow someone, first exalt them;
To take from someone, first give to them.
This is the subtlety by which the weak overcome the strong:
Fish should not leave their depths,
And swords should not leave their scabbards.

37

37. Tranquillity

reH vangbe' mIw'a'
'ach rInbe' pagh'e'.
lupablaHchugh ta' joH je
nIteb choH wa'netlh Dol.
'ej vangqangqa'chugh bIH
vIjotmoHmeH
pong Hutlhbogh napwI' vIlo'.
Sor Hap pe'be'lu'pu'bogh rur
pong Hutlhbogh napwI'vam'e':
vay' neHbe'.
vay' neHbe'lu'chugh ngojHa'lu'.
'ej nIteb ngaDchoH chal tera' je.

The Way takes no action, but leaves nothing undone.
When you accept this
The world will flourish,
In harmony with nature.
Nature does not possess desire;
Without desire, the heart becomes quiet;
In this manner the whole world is made tranquil.

38

38. Ritual

ghob pabbe' ghob nIv;
vaj ghob ghaj.
ghob bIvbe' ghob QIv;
vaj ghob Hutlh.
vangbe' ghob nIv
'ach vangmeH meq Hutlh.
vang ghob QIv
'ach vangmeH meq ghaj.
vang pung nIv
'ach vangmeH meq Hutlh.
vang ruv nIv
'ach vangmeH meq ghaj.
vang tay nIv
'ach jangbe'chugh vay'
ghaHvaD ro' 'ang 'ej HeQ ghaH 'e' raD.
vaj mIw'a' lonlu'DI' ghob tu'lu'.
ghob lonlu'DI' pung tu'lu'.
pung lonlu'DI' ruv tu'lu'.
ruv lonlu'DI' tay tu'lu'.
'Ijchu'ghach QIb neH 'oH tay'e'.
mISchoHmoH 'oH.
mIw'a' yub neH 'oH leSSov'e'.
jIvchoHmoH 'oH.
vaj botlh SubDaq ratlh nuv nIv
QIbDaq ratlhbe'.
naHDaq ratlh ghaH, yubDaq ratlhbe'.
naH'e' wIv ghaH; yub tlhapbe'.

Well established hierarchies are not easily uprooted;
Closely held beliefs are not easily released;
So ritual enthralls generation after generation.
Harmony does not care for harmony, and so is naturally attained;
But ritual is intent upon harmony, and so can not attain it.
Harmony neither acts nor reasons;
Love acts, but without reason;
Justice acts to serve reason;
But ritual acts to enforce reason.
When the Way is lost, there remains harmony;
When harmony is lost, there remains love;
When love is lost, there remains justice;
But when justice is lost, there remains ritual.
Ritual is the end of compassion and honesty,
The beginning of confusion;
Belief is a colourful hope or fear,
The beginning of folly.
The sage goes by harmony, not by hope;
He dwells in the fruit, not the flower;
He accepts substance, and ignores abstraction.

39

39. Support

tIQDI' bov naQchoH Dochmeyvam'e':
naQchoHDI' chal HuvchoH.
naQchoHDI' tera' ngaDmoH.
naQchoHDI' qa' vaQchoH.
naQchoHDI' ngech buy'choH.
naQchoHDI' wa'netlh Dol yInchoH.
naQchoHDI' chuQun wo' lughmoH.
Dotlhvam luchav naQchoHpu'mo'.
HuvchoHpu'be'chugh chal
ghaytan ghor'eghchoH.
ngaDchoHpu'be'chugh tera'
ghaytan DejchoH.
vaQchoHpu'be'chugh qa'
ghaytan taHbe'choH.
buy'choHpu'be'chugh ngech
ghaytan lunatlhchoHlu'.
yInchoHpu'be'chugh wa'netlh Dol
ghaytan Hegh.
quvchoHpu'be'chugh chuQun
ghaytan lu.
chuQun Hal chaH rewbe' motlh'e'
'ej patlh nIv mung 'oH patlh QIv'e'.
vaj "tuq HutlhwI'", "mobwI'", "tu'HomI'raH" je:
per'eghmeH pongmeyvam lo' ta' joH je.
Halchaj chaHbe''a' rewbe' motlh'e'?
batlh 'oHbe' batlh 'Iq'e'.
naghboch rur chaH neHbe'.
nagh chuS rur 'e' lumaS.

In mythical times all things were whole:
All the sky was clear,
All the earth was stable,
All the mountains were firm,
All the riverbeds were full,
All of nature was fertile,
And all the rulers were supported.
But, losing clarity, the sky tore;
Losing stability, the earth split;
Losing strength, the mountains sank;
Losing water, the riverbeds cracked;
Losing fertility, nature disappeared;
And losing support, the rulers fell.
Rulers depend upon their subjects,
The noble depend upon the humble;
So rulers call themselves orphaned, hungry and alone,
To win the people’s support.

40

40. Motion and Use

vangtaHvIS mIw'a' chegh.
QaptaHvIS mIw'a' jegh.
vay'mo' tu'lu'bogh chen wa'netlh Dol.
vay'mo' tu'be'lu'bogh chen vay' tu'lu'bogh.

The motion of the Way is to return;
The use of the Way is to accept;
All things come from the Way,
And the Way comes from nothing.

41

41. Following

mIw'a' QoyDI' nIvbogh HaDwI'
pe'vIl 'oH pab.
mIw'a' QoyDI' motlhbogh HaDwI'
rut 'oH qIm; rut 'oH qImHa'.
mIw'a' QoyDI' QIvbogh HaDwI'
pe'vIl 'oH nuS.
'oH nuSbe'lu'chugh
mIw'a'na' 'oHbe' mIw'a''e'.
vaj jatlhlu':
Hurghlaw' wovbogh He.
HeDlaw' Duvbogh He.
gheghlaw' Habbogh He.
chImlaw' ghob nIvqu'.
nItHa'law' Dol chISqu'.
yapbe'law' ghob law'qu'.
ngaDHa'law' ghob ngaDqu'.
choHlaw' ghob teHqu'.
veH Hutlh yer tInqu'.
QIt 'ItlhchoH laH nIvqu'.
chuSbe' QoQ 'eyqu'.
Subbe' Dol pupqu'.
So' mIw'a' 'ej pong ghajbe'.
'ach Hoch taHmoH 'oH'e',
Hoch naQchoHmoH je.

When the great man learns the Way, he follows it with diligence;
When the common man learns the Way, he follows it on occasion;
When the mean man learns the Way, he laughs out loud;
Those who do not laugh, do not learn at all.
Therefore it is said:
Who understands the Way seems foolish;
Who progresses on the Way seems to fail;
Who follows the Way seems to wander.
For the finest harmony appears plain;
The brightest truth appears coloured;
The richest character appears incomplete;
The bravest heart appears meek;
The simplest nature appears inconstant.
The square, perfected, has no corner;
Music, perfected, has no melody;
Love, perfected, has no climax;
Art, perfected, has no meaning.
The Way can be neither sensed nor known:
It transmits sensation and transcends knowledge.

42

42. Mind

wa' Dol boghmoH mIw'a'.
cha' Dol boghmoH wa'vam.
wej Dol boghmoH cha'vam.
wa'netlh Dol boghmoH wej.
Hurgh wa'netlh Dol 'o'
wovtaHvIS 'etchaj.
yIn HoS tay'moHmo' 'eychoH.
"tuq HutlhwI'", "mobwI'", "tu'HomI'raH" je:
Dotlhmeyvam muS ghotpu'
'ach Del'eghmeH permeyvam lo' chuQun.
vaj rut malujpu'mo' maQap.
'ej rut maQappu'mo' maluj.
rap paQDI'norghwIj, latlh paQDI'norgh je:
"Heghchaj bajpu' ralwI'pu'".
paQDI'norghwIj Hal 'oH vItvam'e'.

The Way bears sensation,
Sensation bears memory,
Sensation and memory bear abstraction,
And abstraction bears all the world;
Each thing in the world bears feeling and doing,
And, imbued with mind, harmony with the Way.
As others have taught, so do I teach,
“Who loses harmony opposes nature”;
This is the root of my teaching.

43

43. Overcoming

qo' Dol let jeylaH qo' Dolmey tun'e'.
Subbogh Dol 'ellaH Hap Hutlhbogh Dol'e'.
vaj Qap vangbe'ghach 'e' vISov.
ghojmoH jatlhbe'taHvIS,
Qap vangbe'taHvIS
'e' luta' ghot puSqu'.

Water overcomes the stone;
Without substance it requires no opening;
This is the benefit of taking no action.
Yet benefit without action,
And experience without abstraction,
Are practiced by very few.

44

44. Contentment

ponglIj yInlIj ghap: potlhlIjna' yIngu'!
yInlIj mIplIj ghap: lo'laHwI'na' yIngu'!
Qaplu' pagh lujlu': 'oy'moHwI'na' yIngu'!
tlhoy DaSaHchugh bIbechbej.
mIp DavI'qu'chugh DachIlbej.
bIyontaHchugh bIwebbe'.
DamevlaHchugh Qob DaSIQbe'.
vaj bItaHlaHtaH

Health or reputation: which is held dearer?
Health or possessions: which has more worth?
Profit or loss: which is more troublesome?
Great love incurs great expense,
And great riches incur great fear,
But contentment comes at no cost;
Who knows when to stop
Does not continue into danger,
And so may long endure.

45

45. Quiet

Duy'law' pupchu'ghach nIv
'ach lI'taH, not QIHlu'.
chImlaw' buy'qu'ghach nIv
'ach lI'taH, not natlhlu'.
yuDlaw' yuDHa'ghach nIv.
tlhIblaw' po'qu'ghach nIv.
jatlhHa'law' jatlhlaHchu'ghach nIv.
bIrHa'choHmeH vay' vIHnIS
tujHa'choHmeH vay' jotnIS.
jottaHchugh vay' 'ej nIttaHchugh
qo' Dotlh lughmoHlaH.

Great perfection seems incomplete,
But does not decay;
Great abundance seems empty,
But does not fail.
Great truth seems contradictory;
Great cleverness seems stupid;
Great eloquence seems awkward.
As spring overcomes the cold,
And autumn overcomes the heat,
So calm and quiet overcome the world.

46

46. Horses

mIw'a' pabDI' qo'
Du' yotlhDaq lengmeH Sargh luvummoHlu'.
mIw'a' HutlhDI' qo'
yergho HurDaq QojmeH Sargh luSeplu'.
vay' DaneHbogh DaSuqchugh
pIchvam nIv law' Hoch nIv puS,
yap vay' Daghajbogh 'e' Datlhojbe'chugh
Duy'vam nIv law' Hoch nIv puS,
bISuq DaneHchugh
lotvam nIv law' Hoch nIv puS.
vaj yap vay' Daghajbogh 'e' Datlhojchugh
reH vay' yap Daghaj.

When a nation follows the Way,
Horses bear manure through its fields;
When a nation ignores the Way,
Horses bear soldiers through its streets.
There is no greater mistake than following desire;
There is no greater disaster than forgetting contentment;
There is no greater sickness than seeking attainment;
But one who is content to satisfy his needs
Finds that contentment endures.

47

47. Knowing

qo' Hoch DaSovchoHmeH
lojmIt DaveghnISbe'.
'u' mIw DaleghmeH
Qorwaghvo' bIbejnISbe'.
Daq Hop DalengtaHvIS nuptaH SovlIj.
vaj Sov jIvHa'wI' lengbe'taHvIS,
yaj leghbe'taHvIS,
chav vangbe'taHvIS.

Without taking a step outdoors
You know the whole world;
Without taking a peep out the window
You know the colour of the sky.
The more you experience,
The less you know.
The sage wanders without knowing,
Sees without looking,
Accomplishes without acting.

48

48. Inaction

Hoch jaj vay' Suq Sov pabwI'.
Hoch jaj vay' chIl mIw'a' pabwI'.
vay' chIl ghaH 'ej chIltaH, tagha' vangbe'choH.
'ach vangbe'taHvIS ghaH rInbe' pagh.
qo' DacharghmeH yInISo'.
bInISchugh qo' DacharghlaHbe'.

The follower of knowledge learns as much as he can every day;
The follower of the Way forgets as much as he can every day.
By attrition he reaches a state of inaction
Wherein he does nothing, but nothing remains undone.
To conquer the world, accomplish nothing;
If you must accomplish something,
The world remains beyond conquest.

49

49. People

ru'Ha'choHbe' jIvHa'wI' qech.
qechDaj moj latlh nuv qech 'e' chaw' ghaH.
QaQwI'vaD QaQ
'ej QaQbe'wI'vaD QaQ.
QaQ ghob.
matlhwI'vaD matlh
'ej matlhHa'wI'vaD matlh.
matlh ghob.
yIntaHvIS ghaH, tay' qo' ghaH je
'ej Hoch lungaS qechmeyDaj 'e' chaw' ghaH.
lubuS nuvpu' mIn teS je:
puqna' Dalaw' ghaH.

The sage does not distinguish between himself and the world;
The needs of other people are as his own.
He is good to those who are good;
He is also good to those who are not good,
Thereby he is good.
He trusts those who are trustworthy;
He also trusts those who are not trustworthy,
Thereby he is trustworthy.
The sage lives in harmony with the world,
And his mind is the world’s mind.
So he nurtures the worlds of others
As a mother does her children.

50

50. Death

yIn wInejtaHvIS Hegh wItu'.
wa'maH wej yIn 'och lutu'lu'.
wa'maH wej Hegh 'och lutu'lu'.
wa'maH wej Hegh 'ochvam wIv nuv
vaj yIntaHvIS Hegh lughoSlI'.
qatlh? tlhoy yIn luSaH nuvpu'.
Qoylu'pu':
yIntaHmeH po'chugh nuv
DebDaq tangqa' vIghro''a' je ghombe'.
che'ronDaq may'luch poQbe'.
chaHDaq ghItlhmeH Daq SamlaHbe' tangqa'.
pachDaj lo'meH Daq SamlaHbe' vIghro''a'.
pe'meH Daq SamlaHbe' nuH.
qatlh? ghaHDaq HeghvaD pagh Daq tu'lu'.

Men flow into life, and ebb into death.
Some are filled with life;
Some are empty with death;
Some hold fast to life, and thereby perish,
For life is an abstraction.
Those who are filled with life
Need not fear tigers and rhinos in the wilds,
Nor wear armour and shields in battle;
The rhinoceros finds no place in them for its horn,
The tiger no place for its claw,
The soldier no place for a weapon,
For death finds no place in them.