My favorite verses in the Tao Te Ching Verse 22
I had trouble with this verse. The different translations each seem to take a different angle, some in conflict with each other. They also seem to be in conflict with some earlier verses. I take the general theme to be one we have seen a lot. Act from the heart, with sincerity, and not for gain or recognition. Wu wei, although it isn’t called out as that. Then the verse goes on with some related things that I find a bit muddled.
Derek Lin
Yield and remain whole
Bend and remain straight
Be low and become filled
Be worn out and become renewed
Have little and receive
Have much and be confused
Therefore the sage holds to the one as an example for the world
Without flaunting oneself - and so is seen clearly
Without presuming oneself - and so is distinguished
Without praising oneself - and so has merit
Without boasting about oneself - and so is lasting
Because he does not contend, the world cannot contend with him
What the ancients called "the one who yields and remains whole"
Were they speaking empty words?
Sincerity becoming whole, and returning to oneself
Gia-Fu Feng and Jane English
Yield and overcome;
Bend and be straight;
Empty and be full;
Wear out and be new;
Have little and gain;
Have much and be confused.
Therefore the wise embrace the one
And set an example to all.
Not putting on a display,
They shine forth.
Not justifying themselves,
They are distinguished.
Not boasting,
They receive recognition.
Not bragging,
They never falter.
They do not quarrel,
So no one quarrels with them.
Therefore the ancients say, "Yield and overcome."
Is that an empty saying?
Be really whole,
And all things will come to you.
Discussion of Derek Lin’s translation
Yield and remain whole
Bend and remain straight
At first look, these two lines seem straightforward - be flexible. Don’t force actions or forcibly resist events. Non-action. Some other translations have different emphasis. Gia-Fu Feng and Jane English say:
Yield and overcome;
Bend and be straight;
Addis and Lombardo say:
Crippled become whole,
Crooked becomes straight,
These two translations seem to take a different view. Lin says “be flexible and remain strong.” The other translations seem to be saying “be flexible and achieve your goals.” The latter readings seem more consistent with the remaining lines in the stanza from Lin:
Be low and become filled
Be worn out and become renewed
Have little and receive
Have much and be confused
This has a prosperity gospel feel to it. Follow the Tao and you will be given what you want and need. This theme seems to be carried forward in the next stanza. Note that the last line of this stanza does not follow the parallel structure of the previous five. They say “do this and this good thing will happen.” The last line says “do this and this bad thing will happen.”
All in all, I like Stephen Mitchell’s take on this stanza best:
If you want to become whole,
let yourself be partial.
If you want to become straight,
let yourself be crooked.
If you want to become full,
let yourself be empty.
If you want to be reborn,
let yourself die.
If you want to be given everything,
give everything up.
I didn’t use his translation as the template here, because his version seems to have taken a lot of liberties with the text, as often happens with Mitchell.
Therefore the sage holds to the one as an example for the world
Without flaunting oneself - and so is seen clearly
Without presuming oneself - and so is distinguished
Without praising oneself - and so has merit
Without boasting about oneself - and so is lasting
Because he does not contend, the world cannot contend with him[
Again, the meaning here seems muddled. It again seems to say “do this, and accomplish your goals.” Flaunting, presuming, praising or boasting about oneself are all to be avoided. At the same time, being an example to the world, being seen clearly, being distinguished, having merit, and lasting are things we are not supposed to care about, but Lao Tzu is offering them to us as a reward for following the Tao. As if you can have anything you want, you just have to stop wanting it. Maybe he is playing with this irony intentionally.
The last line of this stanza seems to refer back to the first two lines – don’t resist, bend, be flexible. Relax, release, surrender. Not to achieve anything or gain any advantage. With no intention. No action. Wait for the mud to settle.
What the ancients called "the one who yields and remains whole"
Were they speaking empty words?
Sincerity becoming whole, and returning to oneself
This stanza refers back to the previous lines and asks “Is all this true?” Then what I guess is supposed to be a summary line – “Sincerity becoming whole and returning to oneself.” The Feng and English version makes more sense to me and seems more consistent with the verse as a whole.
Be really whole,
And all things will come to you.
Be really whole – follow the Tao, be your true self. Again “all things will come to you” seems ambiguous and contradictory.
Excerpts from Ellen Marie Chen commentary
This chapter arrives at an ethic of self-preservation and self-fulfillment by the central teaching of non-contention (pu cheng). The way to fully develop one’s potential is by avoiding the harmful influences that can shorten life, not, therefore, through struggle or warfare, but through humility and yielding. The Ho-shang Kung commentary considers the entire chapter the ethics of survival.
The first line “Bent, thus preserved whole” describes how a plant weathers a storm. The unbending will be mowed down but the bent will survive the destructive forces (ch. 76). This must have been the common wisdom of the time. The I-ching, Hsi-tz’u, II, chapter 5, says: “The measuring worm draws itself together for the sake of .expanding forward [hsin, see ch. 21]. Dragons and snakes hibernate for the sake of preserving their lives” (R. Wilhelm, 1967: 338). Similarly “the hollow,” like the valley (ch. 39), will be filled, the worn-out turns and becomes new (ch. 15), those with little shall receive more, but those who have much shall have their possessions taken away from them (chs. 36, 44, 77).
This logic of reversion is even more eloquently expressed in the Sermon on the Mount:
Blessed are ye poor, for yours is the kingdom of God.
Blessed are ye that hunger now, for you shall be filled.
Blessed are ye that weep now, for you shall laugh. . . (Luke 6: 20-26)
While both texts can be construed today as preaching passive acceptance of a miserable fate with the promise of a better future—hence Marx’s indictment against religion as the opium of the people—they differ as to the manner of fulfillment. The Gospel promises readjustment of justice in the next world, implying that affairs in this world are not amenable to change for the better. The Tao Te Ching, as the next stanza makes clear, is not meant to console but to teach the art of surviving intact and accomplishing what one sets out to do in this world without resorting to conflict or warfare. They are practical instructions on how to succeed in life.