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59
001
064

 

sum:

3808
3871

第五十九章
dì wǔ shí jiǔ zhāng

 

Moderation

Mäßigung

 01 02 03 04 05 06 07 08 09

 10 11 12 13 14 15 16 17 18

 19 20 21 22 23 24 25 26 27

 28 29 30 31 32 33 34 35 36

 37 38 39 40 41 42 43 44 45

 46 47 48 49 50 51 52 53 54

 55 56 57 58 59 60 61 62 63

 64 65 66 67 68 69 70 71 72

 73 74 75 76 77 78 79 80 81

 

Raw texts s. below / Rohtexte s. unten!

 

59.a
001
028

Moderation, Integration, Inner Power

Mäßigung, Einpassung, Innere Kraft

+ Hán Fēizǐ 韓非子 (280-233) - W. K. Liao: 
 
 Ch. XX. Commentaries on Lao Tzŭ's Teachings.*

No.
sum

Wáng Bì 王弼
Pīnyīn 拼音

Characters
Schriftzeichen

Analysis
Analyse

Verbatim
Wortgetreu

Poetic
Poetisch

Analogous
Sinngemäß

 

 

 

59 - Moderation

 [ In lines 1-4 & 5-7, 老子 Lǎozĭ once again uses the 'domino technique': a chain of asso-ciations as a logical design, with suggestive effect through plausibility (Kalinke; cf. ch. 16).

 [ According to the spirit of Dào, only the matriarchal state, which is governed by maternal principles (line 7), corresponds to the 'Nourishing Mother' (ch. 20) as that 'Mysterious Female' (ch. 06), the Immanent Dào on this side of the 'Gate', which is able to deeply root and firmly establish all entities.

 [ Ch. 59 leads from "self-cultivation and the nourishing of one's life-force" to a second, political level: "establishing a vision for the human community, and in bringing this vision to fruition." [Ames & Hall p. 170].

 

 01-04:

 Reign people, serve Heaven:
 nothing
compares moderation:

 for only moderation means
 
timely fore-thought.

 Timely forethought means
 'Their
ample accumulation
of Inner Power';

 ample accumulation of Inner Power,
 
then: 'Nothing is not to cope with'.

 01 [literally = stingy, miserly], means here a provident and circumspect sort of thrift, cf. 'frugality' in ch. 67 as one of the Three Treasures:

 [ "When governing people and serving Heaven, nothing is comparable to thriftiness." [** v. Strauß].

 [ "In governing people and in serving heaven nothing compare with frugality" [Cheng].

 [ Nothing 'surpasses' being 'reductive', referring to farming (reducing the variety of plants in a field to one plant only): comforting the 'Hundred Families' by simplifying...

 "... Wang read as meaning "sparing" or "reductive," and based his comment on the standard use of as ... "harvesting," "gathering in," or "husbandry," which early commentators saw as derived from the meaning of and combines felicitously [Ames & Hall p. 170] the two meanings of harvesting and saving! [a. *Wáng Bì / Wagner p. 321 + 485!].

 02 , interpreted as 'forethought' or as 'return':

 [ "Only saving, in other words, timely provision: thrifty people provide for the needs of the future in good time." [**].

 [ "It is a fact that only by being reductive will [a ruler] have them [the 'Hundred Families'] return soon. [That is,] return to the Eternal." [*].

 03 'Provide for the needs in good time' does not mean just for himself, the ruler, but for all them who need:

 [ Dé is not merely subjective 'virtue', but also Inner Power to help all others. [a. **1870 p. 264].

 [ "Only by putting emphasis on accumulating receipt/capacity without desiring perked-up acceleration will he eventually be capable of having [the Hundred Families] return early to their Eternal" [*].

 04 After his emphasis only on accumulating Dè, "there will be nothing that he does not bring under control." [*].
 
Once the most extensive of these powers has been achieved, nothing becomes impossible or insuperable for a ruler who "...won the hearts of the subjects in gratitude, love and trust through right and abundant benefits." [**].

 

 05-07:

 Nothing is not to cope with,
 then:
'Nobody knows his limits';

 if nobody knows one's limits,
 
one can run the
country.

 Run a country by motherly principles,
 
for a long time can it thereby endure.

 05 Once everything has been brought under control, "...there will be no one [among the Hundred Families] who will know his [the ruler's] perfection ... due to the fact that his Way is inexhaustible." [*].
 Then no one knows about the 'summit' 極 jí, the limits of this power, for which nothing is insur-mountable.

 06 If the ruler has gained, through accumulated benefits, such inner power over the people that no one can fathom their limits, no adversary will dispute his reign, so that he can thoroughly govern for the good of the people.
 Just because nobody knows about the wise ruler's perfection, he could 'possess the state', but... "Were he to manage the state by means of an
exhaustible [way], he would not be capable of possessing the state." [*].

 07 The peace of a country is 'brought by its mother':

 [ Accumulating Dè as Inner Power means "...focussing only on its [All Under Heaven's] root, and only then managing the stem and branches."

 [ A ruler following this way "will indeed manage to reach his [natural] end."

 [ Or: a matriarchal state will endure for a long ti-me...!
 

 08-09:

 It's called: rooted deeply, based as strong

 prolonged life,
 enduring Dào
's perspective!

 08-09 "This I call the Way of:

 [ deeply [implanting] the root,

 [ consolidating the base,

 [ prolonging life.

 [ widening the perspective." [*].

 Root: cf. ch. 06, 16, 26, 39, 54.

© hilmar alquiros, 2017

 

 

59 - Mäßigung

 [ In den Zeilen 1-4 & 5-7 verwendet 老子 Lǎozĭ einmal mehr die 'Domino-Technik': eine Kette von Assoziationen als logisches Design, mit suggestiver Wirkung durch Plausibilität (Kalinke vgl. Kap. 16).

 [ Dem Geiste des Dào entspricht nur der matri-archale Staat, der nach mütterlichen Prinzipien geleitet wird (Zeile 7), entsprechend der 'Näh-renden Mutter' (Kap. 20) als jenes 'Geheimnisvoll Weibliche' (Kap. 06), das Immanente Dào diesseits der 'Pforte', das alle Entitäten tief zu verwurzeln und fest zu begründen vermag.

 [ Kap. 59 führt von der "Selbstkultivierung und dem Hegen der eigenen Lebenskraft" zu einer zweiten, politischen Ebene: "... eine Vision für die menschliche Gemeinschaft zu schaffen und diese Vision zu verwirklichen." [Ames & Hall p. 170].

 

 01-04:

 Leite Menschen, diene dem Himmel:
 nichts kommt der Mäßigung gleich:

 denn nur Mäßigung bedeutet
 rechtzeitige Vorsorge
.

 Rechtzeitige Vorsorge bedeutet
 'Reichliche Ansammlung Innerer Kraft'
;

 reichliche Ansammlung Innerer Kraft:
 dann
gilt:: 'Nichts ist nicht zu bewältigen'.

 01 嗇 sè [wortgetreu = geizig, knauserig] bedeutet hier eine vorausschauende und umsichtige Sparsamkeit, vgl. 'Genügsamkeit' in Kap. 67 als eine der Drei Schätze:

 [ "Wenn man Menschen regiert und dem Himmel dient, ist nichts mit Sparsamkeit vergleichbar." [**v. Strauß].

 [ "Im Regieren und im Dienst am Himmel ist nichts mit Sparsamkeit zu vergleichen." [Man-jan Cheng / Gibbs].

 [ Nichts geht über "reduktiv" [bearbeiten], bezogen auf die Landwirtschaft (die Vielfalt der Pflanzen auf einem Feld auf nur eine Pflanze zu reduzieren): die 'Hundert Familien' durch Verein-fachung beruhigen ...
 
"... Wang las in der Bedeutung von "sparsam" oder "reduktive," und gründete seinen Kommentar auf dem Standardgebrauch von als ... "ernten", "einbringen" oder "Sparsamkeit", welches frühe Kommentatoren als abgeleitet ansahen von der Bedeutung von . und kombiniert glück-licherweise [Ames & Hall p. 170] die beiden Bedeutungen des Erntens und Sparens! [nach * Wáng Bì / Wagner p. 321 + 485!].

 02 , gedeutet als 'Vorsorge' oder als 'Rück-kehr':

 [ Nur das Sparen, das heißt rechtzeitig vorsor-gen: der Sparsame sorgt beizeiten für die Bedürfnisse der Zukunft." [**].

 [ "Es ist eine Tatsache, dass [ein Herrscher] sie [die Hundert Familien] nur durch reduktiv sein bald zurück haben wird. - [D.h.], zurück zum Ewigen." [*].

 03 'Beizeiten für die Bedürfnisse sorgen' meint nicht bloß für sich, den Herrscher, sondern für alle Bedürftigen:

 [  ist nicht bloß subjektive 'Tugend', sondern auch Innere Kraft, alle anderen zu helfen. [n. **1870 p. 264].

 [ "Nur wenn er sich darauf konzentriert, den Empfang / die Kapazität zu akkumulieren, ohne eine 'auflebende Anzugskraft' zu wünschen, wird er schließlich in der Lage sein, [die Hundert Familien] früh zu ihrem Ewigen zurückkehren zu lassen" [*].

 04 Nach seiner Betonung, nur Dè anzuhäufen, "wird es Nichts geben, was er nicht unter Kontrolle bringt." [*].
 Die ausgedehnteste Macht einmal derart erlangt, wird nichts unmöglich oder unüberwindlich jenem Herrscher, der "...durch rechte und reichliche Wolthaten [sic!] die Herzen der Unterthanen in Dankbarkeit, Liebe und Vertrauen gewonnen
." [hatte **].

 

 05-07:

 Nichts ist nicht zu bewältigen, dann gilt:
 'Niemand weiß um seine Grenzen'
;

 weiß niemand um seine Grenzen,
 kann man so
das Land leiten.

 Leite ein Land
 
nach mütterlichen Prinzipien:
 
zeitlos kann es dadurch fortbestehen.

 05 Sobald einmal alles unter Kontrolle ist, "... wird es niemanden [unter den Hundert Familien] geben, der seine [des Herrschers] Vollkom-menheit kennen wird ... aufgrund der Tatsache, dass sein Weg unerschöpflich ist." [*].
 Niemand weiß dann um den 'Gipfel'
, die Grenzen dieser Macht, der nichts unbezwingbar ist.

 06 Hat der Regent 'durch gehäufte Wohltaten' über das Volk eine solche innere Macht erlangt, dass niemand ihre Grenzen ausloten kann, wird ihm kein Widersacher die Regentschaft streitig machen, so dass er durchgreifend zum Wohl des Volkes zu regieren vermag.
 Nur weil niemand von der Vollkommenheit des weisen Herrschers weiß, könnte er 'den Staat besitzen', aber ... 'Würde er den Staat durch einen
erschöpfbaren Weg führen, wäre er nicht in der Lage, den Staat zu besitzen.' [*].

 07 Der Friede eines Landes wird "von seiner Mutter gebracht":

 [ Die Ansammlung von als Innerer Kraft bedeutet "... sich nur auf die Wurzel von [Allem unter dem Himmel] zu konzentrieren und erst dann den Stamm und die Zweige zu verwalten".

 [ Ein Herrscher, der diesem Weg folgt, "... wird es tatsächlich schaffen, sein [natürliches] Ende zu erreichen." [*].

 [ Oder: Ein matriarchaler Staat wird lange Zeit 'in Kraft sein' ...!

 

 08-09:

 Dies heißt: tief verwurzelt, fest begründet:

 verlängertes Leben,
 von Dauer Dào
s Ausblick!

08-09 "Das nenne ich den Weg von:

 [ tief [implantieren] die Wurzel,

 [ konsolidieren die Basis ,

 [ verlängern das Leben ,

 [ erweitern die Perspektive." [*].

 Wurzel: vgl. Kap. 06, 16, 26, 39, 54.

 

© hilmar alquiros, 2017

59.01.
001
007

治人
zhí rén

事天
shì tiān:

莫若
mò ruò

嗇。
sè。

to lead {to rule, to govern} / leiten {herrschen, regieren}.

men, (the) people / Menschen, Leute, Volk.

to serve {to take_care_of} / dienen {sorgen_für}.

lit.: heaven / Himmel; here: nature / hier: Natur.
{"body" / "Körper"} [
Chen, 1984 p.295].

lit.: does_not {there_is_none_who} / tut_nicht {nie-mand_der} here: / nothing / hier: nichts.

lit.: more favorable; equals, matches / günstiger; gleicht, entspricht. here: to compares {surpassses} / hier: kommt gleich {übertrifft}.

sparing, miser; restraint, moderation; being reduc-tive"*/ sparsam, geizig; Beschränkung, Mäßigung; "reduk-tiv sein"*}; [or: = farmer (ancient meaning) Bauer (Bedeutung im Altertum) {“qiáng”}.

Leading {ruling, governing} people,
serving {taking_care_of} Heaven {Nature} –
nothing compares {surpasses}
restraint {moderation; "being reductive"}.

Leite Menschen,
diene_
dem {sorge_für_den} Himmel {die Natur} –
nichts gleicht
(dabei)
der Beschränkung {Mäßigung; "reduktiv sein"}.

Lead people, serve Heaven: nothing like reduction.

Leite Menschen, diene dem Himmel: nichts kommt der Beschränkung gleich.

Lead people, and serve Heaven's care,
reduction: nothing
to compare.

Dem Himmel dienen, Menschen lenken,
nichts
gleicht dabei dem sich beschränken.

59.02.
008
014


唯嗇
wéi sè:

是謂
shì wèi

[];
zǎo fú;

** for {in fact, truly} / denn {wahrlich}.
only / nur.

夫唯 (initial particle) also: above all, because / vor allem (darüber hinaus), weil; here: for only (just) / denn nur (ge-rade).

moderation [= restraint] / Beschränkung [= Zurück-haltung].

this_is / dies_ist.

called {means} / nennt_man {meint, heißt}.

timely (in_time) {early} / rechtzeitig {frühzeitig} lit.: early, betimes; soon / früh, frühzeitig; bald.

obligation, forethought {return} / Verpflichtung, Vorsorge {Rückkehr}.***

For {In fact, truly}:
only
moderation {restraint}
this is called {means}
a timely obligation {forethought};

Denn {Wahrlich}:
nur
Beschränkung {Zurückhaltung}
dies nennt_man {meint, heißt}
rechtzeitige {frühzeitige} Verpflichtung {Vorsorge};

For only moderation means timely forethought;

Denn nur Mäßigung bedeutet rechtzeitige Vorsorge;

For only will this moderation
be called
a timely obligation;

denn nur in der Beschränkung war
beizeiten die Verpflichtung da;

59.03.
015
021

早服
zǎo fú


wèi: zhī

重積
zhóng jī

德,
,

timely (in_time) {early} / rechtzeitig {frühzeitig} lit.: early, betimes; soon / früh, frühzeitig; bald.

obligation {forethought} / Verpflichtung {Vorsorge}.***

called {means} / nennt_man {meint, heißt}.

their, its / deren, ihre; or: of [Genitive] / oder: von (sächsischer) Genitiv].

ample / reichlich. lit.: heavy, profound / gewichtig, schwer-wiegend.

accumulation {mass} / Ansammlung.

Inner_Power / Innere_Kraft.

timely obligation {forethought}
means
"Their
ample accumulation {mass}
of Inner_Power";

rechtzeitige {frühzeitige} Verpflichtung {Vorsorge}
meint
"Deren
reichliche Ansammlung
Innerer_Kraft"
;

timely forethought means "Their ample accumulation of Inner Power";

rechtzeitige Vorsorge bedeutet "Deren reichliche Ansammlung Innerer Kraft";

this timely forethought means to pass
their Inner Power's
ample mass.

beizeiten die Verpflichtung meint:
dass reichlich Innere Kraft man eint;

59.04
022
028

重積
zhóng jī

德則
dé zé:

無不克。
wú bù

ample / reichlich. lit.: heavy, profound / gewichtig, schwer-wiegend.

accumulation {mass} / Ansammlung.

Inner_Power / Innere_Kraft.

then / dann.

without (no) {non-being, nothing_(-ness) / ohne (kein) {nicht-sein, Nichts}.

not / nicht {un-}.

to master, to cope_with, surmountable / meistern, überwindlich.

不克 {not to cope_with, in/surmountable} [= "not_to_bring under_control"] / {nicht zu meistern, un/überwindlich} [= "nicht unter_Kontrolle zu_bringen"].

ample accumulation of
Inner_Power, then
"nothing
is not to master"{not to cope_with, in/surmountable} [= "not_to_bring under_control"].

reichliche Ansammlung
Innerer_Kraft
, dann gilt:

"nichts
ist
nicht zu bewältigen"{nicht zu meistern, un/überwindlich} [= "nicht unter_Kontrolle zu_bringen"].

ample accumulation of Inner Power, then: "Nothing is not to cope with".

reichliche Ansammlung Innerer Kraft, dann gilt:: "Nichts ist nicht zu bewältigen".

then, Inner Power's mass so vast:
there's “Nothing not to cope with", last.

die Sammlung Innerer Kraft sodann:
dass "nichts man nicht mehr meistern kann"
!

 

 59.01.–59.07.
 Domino-technique (of chains of conclusions) / Domino-Technik (der Schlussketten) [Jacobs, 2001; Kalinke (2) 2000 p. 60].

* frugality, moderation, economy; originally “crop of ears” (spikes) / oder: Sparsamkeit, Mäßigung, Ökonomie; ursprünglich „Ährenlesen“.
["edible plants only without weeds" / ,,essbare Pflanzen ohne Unkraut"]. [= "Reductionism
of the farmer": Wagner, 2003 p. 321]. (to reduce to only one plant per field) / (auf eine Pflanze pro Feld rreduzieren). {'qiáng'}

** (husband, man, worker); Classical chinese: this, that, he she, they; final particle = exclamatory, initial particel (here) = introducing an opinion / (Ehemann, Mann, Arbeiter) hier: Klassisches Chinesisch: dies, jenes, er sie, sie (Plural), Anfangspartikel = ausrufend, Anfangs-Partikel (hier) = Meinung einführend.

*** folgen / ~ to follow [Henricks]; wiedergewinnen / ~ to regain [Wing-tsit Chan]; "eine Sache gewohnheitsmäßig tun" / "to do a matter habitually" [Wilhelm].
[] variation: to return / zurückkehren [Wáng Bì 王弼 / Wagner, 2003 p. 321].

 

59.b
029
052

Limitless Femaleness, Enduring Realm

Grenzenlose Weiblichkeit, zeitloses Reich

No.
sum

Wáng Bì 王弼
Pīnyīn 拼音

Characters
Schriftzeichen

Analysis
Analyse

Verbatim
Wortgetreu

Poetic
Poetisch

59.05.
029
036


克則
kè: zé

莫知
mò zhī

其極。
qí jí。

without (no) {non-being, nothing_(-ness) / ohne (kein) {nicht-sein, Nichts}.

not / nicht {un-}.

to master, to cope_with; surmountable / meistern, bewäl-tigen; überwindlich.

then / dann.

lit.: does_not {there_is_none_who} / tut_nicht {niemand _der}; here: / nothing / hier: niemand, nichts.

to understand {to know} / verstehen {erkennen}.

its {this} / sein(-e) {dies}.

limit(-s) / Grenze(-n).

Nothing not
to
master {cope_with} [= nothing in/surmountable], then:
"Nobody knows
one's {his =
the ruler's} limits";

Nichts nicht
zu bewältigen {meistern} [= nichts un/überwindlich] dann (gilt):
"Niemand weiß
um
seine
[= des Herrschers] Grenzen";

Nothing is not to cope with, then: "Nobody knows his limits;"

Nichts ist nicht zu bewältigen, dann gilt: "Niemand weiß um seine Grenzen";

Then, nothing not to cope with, signs:
that "
No one knows one's borderlines";

Nichts nicht zu meistern dann, gibt preis:
dass "niemand seine Grenzen weiß";

59.06.
037
044

莫知
mò zhī

其極
qí jí,

可以
 
kě yǐ

有國。
yǒu guó。

lit.: does_not {there_is_none_who} / tut_nicht {niemand _der} here: / nothing / hier: niemand, nichts.

to understand {to know} / verstehen {erkennen}.

one's [his = the ruler's] / seine [= des Herrschers].

limit(-s) / Grenze(-n).

can {could, able to} / kann {könnte, fähig_zu}.

so, thus, thereby / so, dadurch; according to / gemäß.

to have [= run!] / haben [= leiten!].

state {realm, country, nation} / Staat [Reich, Land, Na-tion}.

有國 lit.: “to have (to possess) the realm”; here: to rule (to maintain) the country (realm) / „haben (besitzen) das Reich“; hier: leiten, (be-) wahren das Land (Reich).

if nobody knows
one's [his = the ruler's] limits,
one [he = the ruler] can so
have [= run!] the country {realm}.

wenn niemand weiß um
seine
[= des Herrschers] Grenze,
kann
man [er = der Herrscher] so
haben [= leiten!]
das Land {Reich}.

if nobody knows one's limits, one can run the country;

weiß niemand um seine Grenzen, kann man so das Land leiten;

your limits are they known by none,
feel able so the realm to run;

kann niemand deine Grenzen spüren,
vermagst
du so das Reich zu
führen;

59.07.
045
052

有國
yǒu guó zhī


,

可以
kě yǐ

長久。
cháng jiǔ

to have [= run!] / haben [= leiten!].

state {realm, country, nation} / Staat [Reich, Land, Na-tion}.

有國 lit.: “to have (to possess) the realm”; here: to rule (to maintain) the country (realm) / „haben (besitzen) das Reich“; hier: leiten, (be-) wahren das Land (Reich).

here: /'s, its / hier: des; or: of [Genitive] / oder: von (säch-sischer) Genitiv].

mother_(principles) / Mutter_(-prinzip).*

之母 matriarchic / matriarchalisch.*

can {could, able to} / kann {könnte, fähig_zu}.

so, thus, thereby / so, dadurch; according to / gemäß.

to endure {to persist} / andauern, fortbestehen.

for_a_long_time {~ duration_of_time} / für lange Zeit {lang_andauernd}. **.

having {running} country/'s {realm/'s}
[by] mother_(principles)
,
it can thereby
endure {persist} long {be for a long time}.

hat {leitet} man des Land/es {Reich/es}
[nach] Mutter_(-prinzip),
kann es dadurch
fortbestehen lange {
sein für lange Zeit}.

running the country by motherly principles, it can thereby long endure.

leitet man das Land nach mütterlichen Prinzipien, kann es zeitlos fortbestehen.

who runs the realm quite motherly,
can long then run persistently.

besitzt man mütterlich das Land,
so hat es langen Fortbestand.

 

 

*之母 matriarchic: in the spirit of motherliness, of the Great Mother (Dào; source); maternal leadership / matriarchalisch: im Geiste der Mütterlichkeit, der Großen Mutter (Dào; Quelle); mütterlicher Führungsstil; "That by which peace is brought to the state is called [its] mother" / "Was dem Staat Frieden bringt, nennt man seine [des Staates] Mutter." [王弼 Wáng Bì [Wagner, 2003, p. 322]; 母 ~ "state's Dào" / "Dào des Staates" [Chan, 1963 p. 205].

**可以長久 [s. 44.07.]. 59.01.–59.07.:Domi-no-technique” (of chains of conclusions) [after Jacobs, 2001] / Domino-Technik (der Schluss-ketten) [after Jacobs, 2001]. 

 

 

59.c
053
000

Deeply Rooted, Timeless Insight!

Tief verwurzelt, zeitlose Einsicht!

No.
sum

Wáng Bì 王弼
Pīnyīn 拼音

Characters
Schriftzeichen

Analysis
Analyse

Verbatim
Wortgetreu

Poetic
Poetisch

59.08.
053
058

是謂:
shì wèi:

深根
shēn gēn

固柢,
gù dǐ,

this is / dies ist.

called {means} / nennt_man {meint, heißt}.

deeply / tief.

rooted / begründet.

firmly {as_strong} / fest.

founded {based} / verwurzelt {gegründet}.*

This is called {means}:
"Deeply rooted,
firmly
{
as_strong; consolidating} founded {based; the base},

Dies nennt_man {meint, heißt}:
"tief verwurzelt,
fest
begründet {basiert, die Grundlage}

This is called: the deeply rooting, firmly founding –
Dies nennt man: tiefes Verwurzeln, festes Begründen –

Called: deeply rooted, based so strong

Heißt: tief verwurzelt, fest sich gründe,

59.09.
059
064

長生
cháng shēng

jiǔ shì

道!
zhī dào!

long {prolonging; forever; constantly} / lang {verlängert; immer, ständig}.

life / Leben.

長生 long {prolonging} life / langes {verlängertes} Leben. also: forever (long, eternally) living, constant (enduring, consistent) life / für immer (lange, ewig) leben, beständiges Leben.

long time; extending [enduring] / lange Zeit; erweiternd{dauerhaft}.

perspective {view, insight} / Ausblick {Sicht, Einsicht}.

here: of / hier: des; or: /'s, its [Genitive] / oder: von (säch-sischer) Genitiv].

Dào {Way} / Dào {Weg}.**

[exists] long {prolonging} life,
extending [enduring] perspective
of Dào!"

[besteht] verlängertes {langes} Leben,
dauerhafter {erweiternt} [der] Ausblick
des Dào
!"

prolonged life, (and) extended perspective of Dào!" 

verlängertes Leben, dauerhafter Ausblick des Dào!"

Dào's view extended, living long!

verlängert es ins Leben münde,
erweitert Dàos Ausblick
stünde!

 

 

 *"This I call the Way of deeply [implanting] the root, consolidating the base, prolonging life, and extending the perspective." / ~ "Dies nenne ich den Weg tief zu verwurzeln, die Grundlagen zu festigen, das Leben zu verlängern, und den Ausblick zu erweitern." 王弼 Wáng Bì [Wagner, 2003, p. 322, 59.7].

**長生久視之道 or:
a) a long life/span in respect of Dào! / lange Lebens/dauer im Hinblick auf Dào!

b) refers to / bezieht sich auf 久視 or 長生久視 [Kalinke, 2001, p. 60] attributive genitive [Wilhelm] or two parts / Genitivattribut oder zwei Teile:
"Dies heißt; die Wurzeln tief, der Boden fest //
(Dies ist) das Dao des langen Lebens und der lange währenden Vision." {~ "This means: the roots deep, the ground solid // (This is the Dào of long life and the long during vision."} [Henricks]; s. Wing-tsit-Chan.

 
 

+ Hán Fēizǐ
韓非子 (280-233)

20 解老第二十

聰明睿智,天也;動靜思慮,人也。人也者,乘於天明以視,寄於天聰以聽, 託於天智以思慮。故視強則目不明,聽甚則耳不聰,思慮過度則智識亂。目不明則不能決黑白之分, 耳不聰則不能別清濁之聲,智識亂則不能審得失之地。目不能決黑白之色則謂之盲,耳不能別清濁之聲則謂之聾, 心不能審得失之地則謂之狂。盲則不能避晝日之險,聾則不能知雷霆之害,狂則不能免人間法令之禍。 書之所謂「治人」者,適動靜之節,省思慮之費也。所謂「事天」者,不極聰明之力,不盡智識之任。 苟極盡則費神多,費神多則盲聾悖狂之禍至,是以嗇之。嗇之者,愛其精神,嗇其智識也。故曰:「治人事天莫如嗇。」

眾人之用神也躁,躁則多費,多費之謂侈。聖人之用神也靜,靜則少費, 少費之謂嗇。嗇之謂術也,生於道理。夫能嗇也,是從於道而服於理者也。眾人離於患, 陷於禍,猶未知退,而不服從道理。聖人雖未見禍患之形,虛無服從於道理,以稱蚤服。 故曰:「夫謂嗇,是以蚤服。」

知治人者,其思慮靜;知事天者,其孔竅虛。思慮靜,故德不去;孔竅虛, 則和氣日入。故曰:「重積德。」

夫能令故德不去,新和氣日至者,蚤服者也。故曰:「蚤服是謂重積德。」

積德而後神靜,神靜而後和多,和多而後計得,計得而後能御萬物, 能御萬物則戰易勝敵,戰易勝敵而論必蓋世,論必蓋世,故曰:「無不克。」

無不克本於重積德,故曰:「重積德則無不克。」

戰易勝敵則兼有天下,論必蓋世則民人從。進兼天下而退從民人, 其術遠則眾人莫見其端末,莫見其端〔末〕,是以莫知其極。故曰:「無不克則莫知其極。」

戰易勝敵則兼有天下,論必蓋世則民人從。進兼天下而退從民人, 其術遠則眾人莫見其端末,莫見其端〔末〕,是以莫知其極。故曰:「無不克則莫知其極。」

凡有國而後亡之,有身而後殃之,不可謂能有其國,能保其身。夫能有其國,必能安其社稷, 能保其身,必能終其天年,而後可謂能有其國,能保其身矣。夫能有其國,保其身者,必且體道。體道則其智深, 其智深則其會遠,其會遠,眾人莫能見其所極。唯夫能令人不見其事極,不見〔其〕事極者為保其身,有其國。 故曰:「莫知其極。莫知其極則可以有國。」

所謂「有國之母」,母者,道也。道也者,生於所以有國之術, 所以有國之術,故謂之「有國之母」。夫道以與世周旋者,其建生也長,持祿也久。 故曰:「有國之母,可以長久。」樹木有曼根,有直根。〔直〕根者,書之所謂「柢」也。 柢也者,木之所以建生也;曼根者,木之所〔以〕持生也。德也者,人之所以建生也; 祿也者,人之所以持生也。今建於理者,其持祿也久,故曰:「深其根。」體其道者, 其生日長,故曰:「固其柢。」柢固則生長,根深則視久。故曰:「深其根,固其柢,長生久視之道也。」

+ Hán Fēizǐ 韓非子 (280-233) 20 解老第二十

 Sharpness and brightness, intuition and wisdom, are endowed by heaven. Motion and repose, thinking and worry, are enacted by man. Man by virtue of natural brightness sees, by virtue of natural sharpness hears, and thinks and worries owing to natural intelligence. Therefore, if he sees too much, his eyes will not be bright. If he hears too much, his ears will not be sharp. And if his thinking and worry go beyond the limits, his wisdom and knowledge will be confused. The eyes, if not bright, cannot tell the black from the white color. 30 The ears, if not sharp, cannot distinguish between voiceless and voiced sounds. And wisdom and knowledge, if confused, cannot discriminate the gaining from the losing game. The eyes unable to tell the black from the white color are said to be blind. The ears unable to distinguish between voiceless and voiced sounds are said to be deaf. And the mind unable to discriminate the gaining from the losing game is said to be insane. Blind, one cannot escape dangers whether by day or night. Deaf, one cannot perceive the damage caused by thunder. And insane, one cannot evade the calamities of the violation of laws and decrees prevailing among his fellow men. 31Therefore, government of the people, as is said in Lao Tzŭ's text, should suit the degree of motion and repose and save the trouble of thinking and worry. The so-called obedience to heaven means not to reach the limits of sharpness and brightness nor to exhaust the functions of wisdom and knowledge. If anybody ventures such extremity and exhaustion, he will have to use too much of his mental energy. If he uses too much of his mental energy, then disasters from blindness, deafness, and insanity will befall him. Hence the need of frugality. Who is frugal, loves his mental energy and saves his wisdom and knowledge. Hence the saying: "For governing the people and obeying heaven, nothing is better than frugality."

 The masses of the people, when using their mental energy, are in a great hurry. If in a great hurry, they waste too much of their energy. To waste too much energy is said to be extravagant. The saintly man, when using his mental energy, is reposed. Reposed, he consumes little energy. To consume a small amount of energy is said to be frugal. Frugality, called a tact, originates in reason and principle. The ability to be frugal, indeed, is due to obedience to reason and conformity to principle. The masses of the people, though caught by troubles and overtaken by disasters, are still not aware of the need of retirement and would not follow reason and principle. The saintly man even before he sees the signs of misery and disaster is already humble-minded and follows reason and principle. This is said to be early practice. Hence the saying: "Now consider that frugality is said to come from early practice."

 

 Who knows how to govern the people, thinks and worries in repose. Who knows how to obey heaven, keeps his sense-organs humble. If one thinks and worries in repose, 32 his old virtue will not go out. If he keeps his sense-organs humble, the spirit of peace will come in every day. Hence the saying: "Accumulate an abundance of virtue."

 Indeed, who can make the old virtue not go out and the spirit of peace come in every day, is a man of early practice. Hence the saying: "By early practice it is said that we can accumulate an abundance of virtue."

 After one accumulates virtue, one's mind becomes tranquil. After one's mind becomes tranquil, one's spirit of peace becomes abundant. After one's spirit of peace becomes abundant, one becomes able to scheme well. After one becomes able to scheme well, one becomes able to control everything. If able to control everything, one can easily overcome enemies in warfare. If one can easily overcome enemies in warfare, his reputation will spread all over the world. Since the reputation spreads all over the world, hence the saying: "There is nothing that cannot be overcome."

 To find nothing invulnerable results from the accumulation of an abundance of virtue. Hence the saying: "If one accumulates an abundance of virtue, then there is nothing that cannot be overcome."

 If one can easily overcome his enemies in warfare, he will be able to annex All-under-Heaven. If his reputation spreads all over the world, the people will obey him. Thus, when going forward, he can annex All-under-Heaven; when turning backward, he finds the people obedient to him. If his tact is profound, the masses of the people cannot perceive its beginning and ending. Inasmuch as the people cannot perceive its beginning and ending, no one knows his limit. Hence the saying: "If nothing cannot be overcome, then no one knows his limit."

 In general, who first has the state and then loses it, and who first has the body and then drives it to misery, cannot be called able to have possession of the state and keep the safety of the body. Indeed, who can have possession of the state, must be able to keep the Altar of the Spirits of Land and Grain in security; who can keep the safety of the body, must be able to live through the period of life as decreed by heaven. Such a man can be called able to have possession of the state and keep the safety of the body. Indeed, who can have possession of his state and keep the safety of the body, always holds fast to Tao. If he holds fast to Tao, his wisdom is deep. If his wisdom is deep, his comprehension is far and wide. If his comprehension is far and wide, then the masses of the people cannot know its limit. It is only by realizing the true path that one can prevent people from seeing the limits of one's own affairs. Who can prevent people from seeing the limits of his own affairs, can keep the safety of his body and have possession of his state. Hence the saying: "If no one knows his limit, one can have possession of the state."

 As to the so-called "possession of the state's mother", the mother is Tao. Tao appears in the craft whereby the state is possessed. As one has possession of the craft whereby the state is possessed, he is said to have possession of the state's mother. Indeed, Tao moves along with the world, so that it lasts long in building life and abides forever in keeping bounty. Hence the saying: "Who has possession of the state's mother may last and abide." Trees have both widespread roots and straight roots. The straight root is what is called "stem" in the text. By means of the stem the tree builds up its life; by means of the widespread roots the tree keeps up its life. Now, virtue is the means whereby man builds up his life; bounty is the means whereby man keeps up his life. Who establishes himself upon principle, maintains his bounty long. Hence the saying: "Deepen the roots." Who realizes the true path, lasts long in the course of life. Hence the saying: "Staunch the stem." If the stem is staunched, the life will be long. If the roots are deepened, the activity will last for ever. Hence the saying: "To deepen the roots and staunch the stem is the way to long life and everlasting activity."

Numbers = Notes in:

http://www2.iath.virginia.edu:8080/exist/cocoon/xwomen/texts/hanfei/d2.20/1/0/bilingual
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

59
001
064

 

sum:

3808
3871

第五十九章
dì wǔ shí jiǔ zhāng

Moderation

Mäßigung

 01 02 03 04 05 06 07 08 09

 10 11 12 13 14 15 16 17 18

 19 20 21 22 23 24 25 26 27

 28 29 30 31 32 33 34 35 36

 37 38 39 40 41 42 43 44 45

 46 47 48 49 50 51 52 53 54

 55 56 57 58 59 60 61 62 63

 64 65 66 67 68 69 70 71 72

 73 74 75 76 77 78 79 80 81

 

北大 Běi Dà 59

B:         事天夫唯嗇以蚤
    
是謂    重積德重積德則無不克
     無不克則莫其極其極    可以有國
     有國之母    可以長久是謂深根固抵
     長生久視之道也。

 

馬王堆 Mǎwángduī  59

M: □  □  □ □  □  □  □ □  □  □  □ □  □    
      □  □  □ □  □  □  □ □  □  □  □ □  □  □   
      □  □  □ □  □  □  □ □  □  □  □ □  □ 可以                               (有 = =)
     有國之母    可以長久    深槿固   
     □  □  □ □    

 

馬王堆 Mǎwángduī 

m: 治人    事天    莫若嗇    夫唯嗇                                ( = 服 = )
        *        □ □  □  □  □  □ □                                *  =
      □  □  □ □ 知亓        莫知亓             □  □        ( = = = =)
     有國之母    □  □     根固                                  (有 = 國 =)
     長生久視之道   

 

郭店 Guōdiàn B1 = 59

G: 紿人    事天   若嗇夫唯嗇*早服                  * + 是以早
                                                      不克
         不克則莫知其恆莫知其恆     可以又國
     又國之母可以長   
     長生久視之道也。

 

 

王弼 Wáng Bì 59

W:治人    事天    莫若嗇夫唯嗇    早服
     早服   
之重積德重積德則無不克
     無不克則莫知其極莫知其極        可以有國
     有國之母    可以長久是謂深根固柢
     長生久視之道   

 

河上公 Héshàng Gōng 59

H: 治人事天莫若嗇夫唯嗇早服
     早服    之重積德重積德則無不
     無不克則莫知其極莫知其極可以有國
     有國之母可以長久是謂深根固
     長生久視之道   

 

傅奕 Fù Yì 59

F: 治人事天莫若嗇夫唯嗇    早服
     早服    之重積德重積德則無不克
     無不克則莫知其極莫知其極        可以有國
     有國之母    可以長久是謂深根固柢
     長生久視之道   

 

 

 

 

Raw texts s. below / Rohtexte s. unten!

 

           
 

Raw texts / Rohtexte:

+ New Discoveries:   1 2 3

G:  Guōdiàn  郭店 ~ -300
M: 
Mǎwángduī  馬王堆 A < -
206
m: 
Mǎwángduī  馬王堆 B
< -179
B:  Běi Dà 北大  ~ -150, ~ -100

 

~ Textus Receptus:    1 2 3

W: Wáng Bì 王弼  (226–249) < +250
H:  
Héshàng Gōng 河上公  > +100
F:
  Fù Yì  傅奕 (554−639) +574 / < -202

 

+ Hán Fēizǐ  韓非子 (280-233) - W. K. Liao: * in: The Complete Works of Han Fei Tzŭ with Collected Commentaries, April 1939. [Link].

 Ch. XX. Commentaries on Lao Tzŭ's Teachings:  = DDJ 38, 58, 59, 60, 46, 14, 01, 50, 67, 53, 54
 
Ch. XXI. Illustrations of Lao Tzŭ's Teachings.* = DDJ 46, 54, 26, 36, 63, 64, 52, 71, 64, 47, 41, 33, 27

B:58:人事天,莫如嗇。夫唯嗇,是以蚤服。蚤服是謂重積德,重積德則無不克,無不克則莫智其極,莫智其極則可以有國,有國之母可以長久。是謂深根固抵,長生久視之道也。
蚤(早), 蚤(早), 智(知), 智(知), 抵(柢).

M:□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□可以有﹦國﹦之母可以長久是胃深槿固氏長□□□□道也

m:治人事天莫若嗇夫唯嗇是以蚤﹦服﹦是胃重﹦積□□□□□□□□□□□莫﹦知﹦亓﹦□□□□有﹦國﹦之母可□□久是胃□根固氏長生久視之道也

G(B1):紿人事天莫若嗇。夫唯嗇,是以早,是以早服。是胃不克。不克則莫知其恆。莫知其恆,可以又國。又國之母,可以長[□],長生久視之道也。

W:治人事天莫若嗇。夫唯嗇是謂早服。早服謂之重積德。重積德則無不克。無不克則莫知其極。莫知其極可以有國。有國之母可以長久。是謂深根固柢,長生久視之道。

H:治人事天莫若嗇。夫為嗇,是謂早服早服謂之重積德。重積德則無不剋,無不剋則莫知其極,莫知其極〔則〕可以有國。有國之母,可以長久。是謂深根固蒂,長生久視之道。

F:治人,事天,莫若嗇。夫惟嗇是以早服。早服謂之重積德。重積德則無不克。無不克則莫知其極。莫知其極可以有國。有國之母可以長久。是謂深根固柢,長生久視之道。

 

 

Cf. Hán Fēizǐ 韓非子 

 

Mǎwángduī: ch. 1-37 after 38-81; 24 before 22 + 23, 41 before 41, 80+81 after 66.

Mǎwángduī: Kap. 1-37 nach 38-81; 24 vor 22 + 23, 41 vor 41, 80+81 nach 66.

 

59

Etymological Notes:

 

From water 氵水 and phonetic 台. Originally to prevent flooding by water. Now to regulate.

Simple pictograph 人. A person in profile. Meaning: person.

Simple pictograph 事. A hand 又 writing down what is said 口. Meaning: business which is written down. See 史吏

Augmented pictograph 天. Augmentation 一 (head) to person 大. Meaning: sky.

From grass 艹艸 and sun or mouth 日口 and more grass 大艸. Originally Meaning: “not” or “dusk” probably from the sun lost in the grass.

Cursive remnant 若. From remnant hair 艹 (not grass) and hands * primping the hair 口 added later. Original Meaning: to primp.

Simple pictograph 啬嗇. From come (grain) 來 and grainary 㐭. Meaning thrifty.

Augmented pictograph 夫. Augmentation 一 and man 大. Meaning: husband or important man.

From mouth 口 (character created for sound) and phonetic 隹. Meaning: yes.

From sun or day 日 (sundial) and to go 疋. Original Meaning: time. Now Meaning: here and now.

From speech 讠言 and phonetic 胃. Meaning: to tell..:

Character remnant 早. From sun 日 and first 十甲. Meaning: early.

From boat 月舟 and phonetic (卩又). Original meaning the cross support on a boat 夾木.

Simple pictograph 之㞢𡳿. Augmentation of foot 止 going forward from 一. Originally indicating to go forward.

Murged elements 重. From a man 人 (above) carrying a heavy bundle 東 (below). Meaning: heavy.

From grain 禾 and phonetic 只. Meaning to accumulate.

From road 彳 and phonetic 悳. Meaning: ethics. (悳 means to go have a straight 直 heart 心)

From cowry 贝貝 and knife 刀. Meaning: rule. (seperating the cowries with a knife)

無 wú mó 火+ 8 strokes negative no not; lack have no Simple pictograph Meaning: nothing. [无無. A dancer also pronounced wu. Borrowed for sound.]

Simple pictograph. Unclear origin. Possibly a root which us pulled up and is thus NOT there. Meaning: “no”.

Composition:+ 5 strokes: Top: old classic ancient bottom: ér er son child; KangXi radical 10. = gram; overcome; transliteration

From mouth 口 (character created for sound) and phonetic 矢 borrowed for sound. Meaning: to know.

Simple pictograph 其. A basket being held by two hands. Borrowed for sound. Meaning: his.

From tree 木 and phonetic 及亟. Originally a cross beam rafter.

Simple pictograph 可. From 口 (Meaning: pronounced like) and phonetic 丂 (possibly a cane). Now Meaning: can.

Simple pictograph 以. Usually a pictograph of a mouth often making some kind of sound. Borrowed for sound. Meaning: by means of.Simple pictograph 以. g by means of.

Compound pictograph 有. From a hand *又 holding some meat 月肉. Meaning: to have.

From walls 囗 and riches 玉. Meaning: country.

Simple pictograph 母. A womans brests with nipples. Meaning: mother.

Simple pictograph 长長. A man with long hair. Meaning: long.

Simple pictograph 久. A foot pring indicating time passed by. Meaning: a long time.

From water 氵水 and phonetic 罙. Meaning: deep.

From tree 木 and phonetic 艮. Meaning: root.

From walls 囗 and phonetic 古. Meaning strength.

Composition:Left: tree; wood lumber; wooden right: zhī . root base; bottom of object foundation. = name of an ancient tribe

Simple pictograph 生. A sprout coming out of the ground. Meaning: birth.

From altar 礻示 and to see 见見. Meaning: to look at.

Composition:Bottom-left: 辶 chuò walk; walking; KangXi radical 162 ; top-right: 首shǒu head; first; leader chief; a poem. path road street; method way. The motion of thoughts which are diverse; traveling though life with one’s attention on the duality of unity with nature the head in motion.

 

Sources:

http://www.thetao.info/tao/big5.htm,

http://ctext.org/dictionary.pl?if=en&char=%E4%B9%8D

https://chinese.yabla.com/chinese-english-pinyin-dictionary.php?define=%E4%B9%8D

http://www.chineseetymology.org/CharacterEtymology.aspx?submitButton1=Etymology&characterInput=%E4%BD%9C [and more].

 

 

Literature:

Běi Dà 北大 ~ -150, ~ -100.

Dàodéjīng 道德經 ~ -400) by → 老子 Lǎozĭ.

Fù Yì 傅奕 (555−639) 574 / < -202.

Guōdiàn 郭店 ~ -300.

Hán Fēizǐ 韓非子 (-280-233) ch. 20+21.

Héshàng Gōng 河上公 > 100 .

Kǒng fū zǐ 孔夫子 (Confucius / Konfuzius).

Lǎozĭ 老子~ -400: Dàodéjīng 道德經.

Lièzǐ 列子 ~ -440-360, ~ -350.

Lún yǔ 論語 = Analects by 孔夫子 Kǒng fū zǐ (Confucius / Konfuzius).

Mǎwángduī 馬王堆 A < -206.

Mǎwángduī 馬王堆 B < -179.

Wáng Bì 王弼 (226–249) < 250.

Yì Jīng (Book of Change) .

Zhuāngzǐ (-369-286) .

=

北大 Běi Dà ~ -150, ~ -100.

道德經 Dàodéjīng by 老子 Lǎozĭ.

傅奕 Fù Yì (-554−639 +574 / < -202 .

郭店 Guōdiàn ~ -300.

韓非子 Hán Fēizǐ (-280-233).

河上公 Héshàng Gōng > 100 .

孔夫子 Kǒng fū zǐ (Confucius / Konfuzius).

老子 Lǎozĭ ~ -400: Dàodéjīng 道德經.

列子 Lièzǐ ~ -440-360 ~ -350.

Lún yǔ = Analects 孔夫子 Kǒng fū zǐ Confucius / Konfuzius.

馬王堆 Mǎwángduī A < -206.

馬王堆 Mǎwángduī B < -179.

王弼 Wáng Bì (226–249) < 250.

Yì Jīng (Book of Change) .

莊子 Zhuāngzǐ (-369-286) .

 

 

Abel-Rémusat, Jean-Pierre (P. VII des Mémoires de l'Académie des inscriptions et belles lettres), Imprimerie royale, Paris 1823. B) Le livre des récompenses et des peines, ouvrage taoïstes traduit du chinois avec der notes et des éclaircissements. Paris: A. – A. Renouard, 1816; Paris: Librairie Orientaliste Paul Geuthner, 1939 / 2 (Les Joyaux de l‘Orient, tome III) B) Mémoire sur la vie et les ouvrages de Lao-Tseu, philosophe Chinois du VI. siècle avant notre ère, qui a professé les opinions communément attribuées à Pythagore, à Platon et à leurs disciples. a) Vortrag 15. VI. 1823 in: Académie des inscriptions et belles lettres, tom. VII 1824. (Denkschriften) [auch: Rémusat's Mèlanges asiatiques, Sèrie I. , 1825-26].

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Chang,Tsungtung, 1982 Metaphysik, Erkenntnis und Praktische Philosophie im Chuang-Tzu. Zur Neu-Interpretation und systematischen Darstellung der klassischen chinesischen Philosophie Gebundene Ausgabe. Verlag: Vittorio Klostermann (1982).

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Duyvendak, Jan [Julius Lodewijk] Tao te ching. The Book of the Way and its Virtue. The Wisdom of the East Series. London: John Murray, 1954 → Lao Tzu, Tau-Te-Tsjing, Het boek van Weg en Deugd … Arnhem: 1942; Amsterdam: Uitgeverij De Driehoek, 1980: Tao tö king, le livre de la voie et de la vertu: texte chinois tabli et traduit avec des notes critiques et une introduction. Paris: Adrien-Maisonneuve, 1953 ff.

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Schwarz Ernst Laudse. DAUDEDSCHING. Aus dem Chinesischen übersetzt und herausgegeben von Ernst Schwarz. Philipp Reclam jun., Leipzig 1970. 226 p.; Laudse Daudedsching (Lao-tse Tao-te-king). Aus dem Chinesischen übertragen und mit einer Einführung, Anmerkungen sowie einem Literaturverzeichnis herausgegeben von Ernst Schwarz Deutscher Taschenbuch Verlag GmbH & Co. KG, München 1980.

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