----- Message d'origine -----
De : Wulf Dieterich
...the usual translations of wu ...like "non-being", nothingness, void,
aren't they misleading?
imo, ...we should try to find a better rendition of this great phenomenon
ZEN has tried to express it in spontaneity ... paradoxons...
Yes, Angus Graham, in Disputers of the Tao, points out that the first
chapter ot the TTC works like koans do.
"The approach of the Lao-Tzu is to lay out couplets which, juxtaposed as
parallels, imply both that there is and that there is not a constant Way
with a constant name, and then try out the alternatives in turn. Call the
Way nameless, and it is put back to the time before there were things
distinguished by names; name it, and it becomes itself a thing out of which
all others have grown."
"What has no name is the beginning of heaven and earth,
What has a name is the mother of the myriad of things."
"Having tried both sides of the dichotomy the text now throws it aside: to
name as 'nameless' is itself to divide named and nameless in what is
ultimately the same. 'Call them the same, the Dark', use a new name to
propel you towards the darkness beyond naming, and momentarily discard the
'Way' itself for the 'gate' out of which things come in the mystery of the
commencement of distinctions."
"The two have the same source but different names:
Call it the same, the 'Dark'.
The darkest of the dark
Is the gate of the sublime everything." (transl. Graham)
As to non-being (wu), it's the Tao in its nameless aspect. But it's not the
absolute opposite of "being" like in Greek philosophy. Fung Yu-Lan writes:
"Non-being is not a mere zero or nothingness. For how could Tao be
nothingness when at the same time it is the all-embracing principle by which
all things are produced?"
And this nameless, non-being aspect of Tao produces Being = the named = the
one. That one goes on to produce the 2 (heaven/earth or yang/yin) and then
(Yet Tao is still present in the 10K through "Te", its power.) This Being,
one, is, according to Anne Cheng, the "yuan qi", the primal ch'i, the
original breath, that then splits into yang and yin, etc...
"From Tao [non-being] there comes one. [Being]
From one [primal ch'i] there comes two.[yang/yin]
From two there comes three. [yang/yin/transformation]
From three comes all things.[10K]" TTC 42
And TTC 40:
"All things in the world come into being from being [the primal ch'i], and
being comes into being from non-being [the nameless tao]"
If I try to imagine it, there first is the 10K, trees, people... and they
are made of yin and yang ch'i (breath) which in turn originate from a single
"primal ch'i" (being, the One). Behind that there is pure unnameable
mystery, that we could call Tao (nameless non-being), but Tao is a name that
isn't really a name, because there is no thing to name.
All this is indeed a super-koan...
My Daoist page: