04道德经英译本85种-第231部分

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　continue　and　endure。

　　Therefore　the　sage　puts　his　own　person　last；　and　yet　it　is　found　in　the　foremost　place；　he　treats　his　person　as　if　it　were　foreign　to　him；　and　yet　that　person　is　preserved。　Is　it　not　because　he　has　no　personal　and　private　ends；　that　therefore　such　ends　are　realised？

　　8

　　The　highest　excellence　is　like　（that　of）　water。　The　excellence　of　water　appears　in　its　benefiting　all　things；　and　in　its　occupying；　without　striving　（to　the　contrary）；　the　low　place　which　all　men　dislike。　Hence　（its　way）　is　near　to　（that　of）　the　Tao。

　　The　excellence　of　a　residence　is　in　（the　suitability　of）　the　place；　that　of　the　mind　is　in　abysmal　stillness；　that　of　associations　is　in　their　being　with　the　virtuous；　that　of　government　is　in　its　securing　good　order；　that　of　（the　conduct　of）　affairs　is　in　its　ability；　and　that　of　（the　initiation　of）　any　movement　is　in　its　timeliness。

　　And　when　（one　with　the　highest　excellence）　does　not　wrangle　（about　his　low　position）；　no　one　finds　fault　with　him。

　　9

　　It　is　better　to　leave　a　vessel　unfilled；　than　to　attempt　to　carry　it　when　it　is　full。　If　you　keep　feeling　a　point　that　has　been　sharpened；　the　point　cannot　long　preserve　its　sharpness。

　　When　gold　and　jade　fill　the　hall；　their　possessor　cannot　keep　them　safe。　When　wealth　and　honours　lead　to　arrogancy；　this　brings　its　evil　on　itself。　When　the　work　is　done；　and　one's　name　is　becoming　distinguished；　to　withdraw　into　obscurity　is　the　way　of　Heaven。

　　10

　　When　the　intelligent　and　animal　souls　are　held　together　in　one　embrace；　they　can　be　kept　from　separating。　When　one　gives　undivided　attention　to　the　（vital）　breath；　and　brings　it　to　the　utmost　degree　of　pliancy；　he　can　become　as　a　（tender）　babe。　When　he　has　cleansed　away　the　most　mysterious　sights　（of　his　imagination）；　he　can　become　without　a　flaw。

　　In　loving　the　people　and　ruling　the　state；　cannot　he　proceed　without　any　（purpose　of）　action？　In　the　opening　and　shutting　of　his　gates　of　heaven；　cannot　he　do　so　as　a　female　bird？　While　his　intelligence　reaches　in　every　direction；　cannot　he　（appear　to）　be　without　knowledge？

　　（The　Tao）　produces　（all　things）　and　nourishes　them；　it　produces　them　and　does　not　claim　them　as　its　own；　it　does　all；　and　yet　does　not　boast　of　it；　it　presides　over　all；　and　yet　does　not　control　them。　This　is　what　is　called　'The　mysterious　Quality'　（of　the　Tao）。

　　11

　　The　thirty　spokes　unite　in　the　one　nave；　but　it　is　on　the　empty　space　（for　the　axle）；　that　the　use　of　the　wheel　depends。　Clay　is　fashioned　into　vessels；　but　it　is　on　their　empty　hollowness；　that　their　use　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　use　depends。　Therefore；　what　has　a　（positive）　existence　serves　for　profitable　adaptation；　and　what　has　not　that　for　（actual）　usefulness。

　　12

　　Colour's　five　hues　from　th'　eyes　their　sight　will　take；
　　Music's　five　notes　the　ears　as　deaf　can　make；
　　The　flavours　five　deprive　the　mouth　of　taste；
　　The　chariot　course；　and　the　wild　hunting　waste
　　Make　mad　the　mind；　and　objects　rare　and　strange；
　　Sought　for；　men's　conduct　will　to　evil　change。

　　Therefore　the　sage　seeks　to　satisfy　（the　craving　of）　the　belly；　and　not　the　（insatiable　longing　of　the）　eyes。　He　puts　from　him　the　latter；　and　prefers　to　seek　the　former。

　　13

　　Favour　and　disgrace　would　seem　equally　to　be　feared；　honour　and　great　calamity；　to　be　regarded　as　personal　conditions　（of　the　same　kind）。

　　What　is　meant　by　speaking　thus　of　favour　and　disgrace？　Disgrace　is　being　in　a　low　position　（after　the　enjoyment　of　favour）。　The　getting　that　（favour）　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　favour　and　disgrace　would　seem　equally　to　be　feared。

　　And　what　is　meant　by　saying　that　honour　and　great　calamity　are　to　be　（similarly）　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　great　calamity　could　come　to　me？

　　Therefore　he　who　would　administer　the　kingdom；　honouring　it　as　he　honours　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。

　　14

　　We　look　at　it；　and　we　do　not　see　it；　and　we　name　it　'the　Equable。'　We　listen　to　it；　and　we　do　not　hear　it；　and　we　name　it　'the　Inaudible。'　We　try　to　grasp　it；　and　do　not　get　hold　of　it；　and　we　name　it　'the　Subtle。'　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。

　　We　meet　it　and　do　not　see　its　Front；　we　follow　it；　and　do　not　see　its　Back。　When　we　can　lay　hold　of　the　Tao　of　old　to　direct　the　things　of　the　present　day；　and　are　able　to　know　it　as　it　was　of　old　in　the　beginning；　this　is　called　（unwinding）　the　clue　of　Tao。

　　15

　　The　skilful　masters　（of　the　Tao）　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　looked　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；　unpretentious　like　wood　that　has　not　been　fashioned　into　anything；　vacant　like　a　valley；　and　dull　like　muddy　water。

　　Who　can　（make）　the　muddy　water　（clear）？　Let　it　be　still；　and　it　will　gradually　become　clear。　Who　can　secure　the　condition　of　rest？　Let　movement　go　on；　and　the　condition　of　rest　will　gradually　arise。　

　　They　who　preserve　this　method　of　the　Tao　do　not　wish　to　be　full　（of　themselves）。　It　is　through　their　not　being　full　of　themselves　that　they　can　afford　to　seem　worn　and　not　appear　new　and　complete。

　　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　report　of　that　fulfilment　is　the　regular；　unchanging　rule。　To　know　that　unchanging　rule　is　to　be　intelligent；　not　to　know　it　leads　to　wild　movements　and　evil　issues。　The　knowledge　of　that　unchanging　rule　produces　a　（grand）　capacity　and　forbearance；　and　that　capacity　and　forbearance　lead　to　a　community　（of　feeling　with　all　things）。

　　From　this　community　of　feeling　comes　a　kingliness　of　character；　and　he　who　is　king…like　goes　on　to　be　heaven…like。　In　that　likeness　to　heaven　he　possesses　the　Tao。　Possessed　of　the　Tao；　he　endures　long；　and　to　the　end　of　his　bodily　life；　is　exempt　from　all　danger　of　decay。

　　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　Tao）　was　deficient　（in　the　rulers）　a　want　of　faith　in　them　ensued　（in　the　people）。

　　How　irresolute　did　those　（earliest　rulers）　appear；　showing　（by　their　reticence）　the　importance　which　they　set　upon　their　words！　Their　work　was　done　and　their　undertakings　were　successful；　while　the　people　all　said；　'We　are　as　we　are；　of　ourselves！'

　　18

　　When　the　Great　Tao　（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　found　their　manifestation；　when　the　states　and　clans　fell　into　disorder；　loyal　ministers　appeared。

　　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　olden　ways　in　elegance　did　fail　And　made　these　names　their　want　of　worth　to　veil；　But　simple　views；　and　courses　plain　and　true　Would　selfish　ends　and　many　lusts　eschew。

　　20

　　When　we　renounce　learning　we　have　no　troubles。　The　（ready）　'yes；'　and　flattering）　'yea；'　Small　is　the　difference　they　display。　But　mark　their　issues；　good　and　ill；　What　space　the　gulf　between　shall　fill？

　　What　all　men　fear　is　indeed　to　be　feared；　but　how　wide　and　without　end　is　the　range　of　questions　（asking　to　be　discussed）！

　　The　multitude　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　dejected　and　forlorn；　as　if　I　had　no　home　to　go　to。　The　multitude　of　men　all　have　enough　and　to　spare。　I　alone　seem　to　have　lost　everything。　My　mind　is　that　of　a　stupid　man；　I　am　in　a　state　of　chaos。

　　Ordinary　men　look　bright　and　intelligent；　while　I　alone　seem　to　be　benighted。　They　look　full　of　discrimination；　while　I　alone　am　dull　and　confused。　I　seem　to　be　carried　about　as　on　the　sea；　drifting　as　if　I　had　nowhere　to　rest。　All　men　have　their　spheres　of　action；　while　I　alone　seem　dull　and　incapable；　like　a　rude　borderer。　（Thus）　I　alone　am　different　from　other　men；　but　I　value　the　nursing…mother　（the　Tao）。

　　21

　　The　g