Tao Te Ching vs. I Ching: Comparing the Foundations of Chinese Philosophy

Taoist Wisdom and I Ching Connections in the Digital Age

11

The thirty spokes unite in the one nave; but it is on the space where there is nothing that the utility of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness that their utility depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its utility depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for actual usefulness.

Thirty spokes share one hub; it is the hole that makes it useful. Explains how 'Non-being' is the key source of utility.

No.2 Hexagram: 坤 No.13 Hexagram: 同人 No.27 Hexagram: 颐 No.61 Hexagram: 中孚 No.48 Hexagram: 井
12

The five colours blind the eye. The five notes deafen the ear. The five tastes cloy the palate. Racing and hunting madden the mind. Rare and valuable goods keep their possessor in a state of trembling. Therefore the sage provides for the belly and not for the eye. He discards the one and chooses the other.

Five colors make one blind. Warns that excessive sensory enjoyment damages one's true nature.

No.30 Hexagram: 离 No.21 Hexagram: 噬嗑 No.58 Hexagram: 兑 No.26 Hexagram: 大畜 No.27 Hexagram: 颐
13

Favor and disgrace would seem equally to be feared; honor and great calamity, to be regarded as personal conditions (of the same kind). What is meant by speaking thus of favor and disgrace? Disgrace is being in a low condition (after the enjoyment of favor). The getting that (favor) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity). This is what is meant by saying that favor and disgrace would seem equally to be feared. And what is meant by saying that honor and great calamity should be (especially) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what calamity could come to me? Therefore he who would administer the kingdom, honoring it as he honors his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.

Favor and disgrace are like fear; value great trouble as much as the body. Advocates for transcending fame and status to value the essence of life.

No.13 Hexagram: 同人 No.33 Hexagram: 遁 No.52 Hexagram: 艮 No.10 Hexagram: 履 No.25 Hexagram: 无妄
14

We look at it, and we do not see it, and we name it 'the Equable' (Yi). We listen to it, and we do not hear it, and we name it 'the Inaudible' (Xi). We try to grasp it, and do not get hold of it, and we name it 'the Subtle' (Wei). With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One. Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.

Looked at but not seen, it is called Yi; listened to but not heard, it is called Xi. Describes the formless form and the imageless image of the Dao.

No.2 Hexagram: 坤 No.29 Hexagram: 坎 No.50 Hexagram: 鼎 No.61 Hexagram: 中孚 No.16 Hexagram: 豫
15

The skillful masters (of the Dao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. Shrinking look they; like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretending like a bit of wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water.

The ancient masters of the Dao were subtle, mysterious, and profound. Describes the practitioner's state: grave, cautious, humble, and quiet.

No.15 Hexagram: 谦 No.59 Hexagram: 涣 No.5 Hexagram: 需 No.20 Hexagram: 观 No.24 Hexagram: 复
16

The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The reporting that they have fulfilled their appointed end is a regular, unchanging rule; to know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues.

Attain the limit of emptiness; guard the state of stillness. All things act, and I observe their return. Advocates for returning to the source of life.

No.24 Hexagram: 复 No.52 Hexagram: 艮 No.2 Hexagram: 坤 No.61 Hexagram: 中孚 No.32 Hexagram: 恒
17

In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Dao) was deficient (in the rulers) a want of faith in them ensued (in the people). How cautious he ought to be, and how sparing of his words! When his work is done and his affairs have succeeded, all the people say, 'We are as we are, of ourselves!'

In the highest antiquity, the people only knew that there were rulers. Advocates for natural governance where work is done but the people are unaware of the ruler's influence.

No.20 Hexagram: 观 No.13 Hexagram: 同人 No.42 Hexagram: 益 No.11 Hexagram: 泰 No.15 Hexagram: 谦
18

When the Great Dao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. When harmony no longer prevailed throughout the six kinships, filial sons and affectionate fathers appeared. When states and clans fell into disorder and misrule, loyal ministers appeared.

When the Great Dao is abandoned, benevolence and righteousness arise. Reflects on civilizational alienation and calls for a return to primal simplicity.

No.25 Hexagram: 无妄 No.36 Hexagram: 明夷 No.12 Hexagram: 否 No.38 Hexagram: 睽 No.23 Hexagram: 剥
19

If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers. Those three methods (of government) thought of as old, unadorned, and insufficient, therefore they had to be attached to something else:—namely, to the manifesting of plainness, the embracing of simplicity, the reduction of selfishness, and the fewness of desires.

Abandon sageliness and discard wisdom, and the people will benefit a hundredfold. Advocates for manifesting plainness and embracing simplicity.

No.4 Hexagram: 蒙 No.41 Hexagram: 损 No.27 Hexagram: 颐 No.8 Hexagram: 比 No.15 Hexagram: 谦
20

Renounce learning, and you shall have no vexation. How great is the difference between 'yea' and 'nay'! What is the difference between 'good' and 'evil'? What men fear is indeed to be feared; but how wide and without end is the range of questions (asked by the unenlightened)! The multitudes of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look forlorn, as if I had no home to go to.

While others are bright and clear, I alone am dark and dull. Describes the sense of isolation of the practitioner who stays quiet and does not follow the crowd.

No.3 Hexagram: 屯 No.39 Hexagram: 蹇 No.52 Hexagram: 艮 No.29 Hexagram: 坎 No.62 Hexagram: 小过