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04道德经英译本85种-第30部分
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50
Men； in being born； emerge； in dying； they enter。
* Commentator：？The birth of man resembles the emergence of an insect from its grub stage； or larva； when he comes to die； his ### returns to Heaven and his ### to Earth； while his corpse enters the soil。〃
There are thirteen organs ot life棧he four limbs and nine openings＇。
There are thirteen causes of death棧he departure of the three souls； the seven spirits； the vital force； the Yin and the Yang＇。
There are thirteen seats of death in the active life of men棧he eight extremities of the compass and the five elements＇。
* This means that death may be met with in all places； and occur from all causes梬ater； fire； etc。
And why is it thus？ It is that the succession of births is a substantial ＇property of TAO＇。
Now I have heard it said that a man who understands how to protect his life will never meet with rhinoceros or tiger while travelling by land； if he enters the army； he will not shrink from the weapons ＇of the enemy＇。
* The Commentator refers us to Mencius； Kung Sun Ch憃u； Bk。 II； Part I； chap。 2； sec。 7。
Thus the rhinoceros has nothing for his horn to attack； the tiger has nothing on which to stretch his claws； the soldier has no use for his blade。 How is this to be accounted for？ It is that the man keeps out of the reach of death。
* He never meets wild animals because he avoids their track； he is not slain in battle because he is brave； and does not fear the enemy。
51
What TAO produces； its Energy nourishes。 The things ＇so produced and nourished＇ have form； which is determined by the nature of their surroundings； so that there is nothing in the whole world that does not reflect honour upon TAO and reverence upon its Energy。
The honour thus paid to the one； and the reverence paid to the other； is the result of no command； it is the ordinary and natural condition of things。 Therefore what TAO produces； Energy nourishes。 Everything is nurtured as it grows； is brought to maturity when complete； is protected while being fed。＇TAO＇ produces without claiming merit； it works without presuming； it causes increase without destroying。 This is called Sublime Virtue。
52
In the beginning of the world there was that which became the world's Mother。
If one knows the Mother； he will likewise recognise the offspring； and to the end of his days he will incur no danger。
If one represses his lustful inclinations and closes his door； he will be in quietude all his life： but if he gives rein to voluptuousness and indulges his desires； there will never be any salvation for him。
* The character ### tui here refers to the 58th Diagram of the Yi Ching； and must be translated； accordingly； as the ###。
He who can perceive things that are minute is called clear…sighted。 He who husbands his weakness is called resolute； or strongminded。 He who uses the light that is in him will revert to his native perspicacity。 Not exposing the body to disaster implies the practice of ethical morality。
* That is to say； if a man is always free from harm； you may be sure he does nothing to outrage propriety and virtue； seeing that immorality is actually harmful to the body。
53
Given that I am possessed of all…embracing knowledge； I act in accordance with the great TAO。 Only； there is danger in conferring ＇this privilege＇ on others； for the great TAO is far removed； and the common people are addicted to walking in cross…roads。
When the Imperial Court is devoid ＇of virtuous ministers＇； the fields will be entirely neglected； and the granaries entirely empty。
To dress in rich embroideries； to carry a sharp sword； to be wasteful in food and drink； and to have a superabundance of wealth and goods； this is to be what may be called a robber…chief； this is not TAO； indeed！
54
The man who knows how to establish ＇virtue＇ never fears its being uprooted。 The man who knows how to maintain ＇virtue＇ never fears its escaping him。 The sons and grandsons of such never rest in offering sacrifices to them。
The virtue of him who cultivates TAO in his own person is genuine。
The virtue of him who cultivates it in his own home is superabundant ＇in that he has charity to spare for others＇。
The virtue of him who cultivates it in his village is enduring。
The virtue of him who cultivates it in his State is exuberant。
The virtue of him who cultivates it in the Empire is universal。
Wherefore I judge the persons of others by my own person； the families of others by my own family； the villages of others by my own village； the States of others by my own State； the Empire ＇of the ancient kings＇ by the Empire I rule to…day。
How do I know the acquiescence of the world ＇in the cultivation of TAO＇？桞y this method。
55
He who possesses virtue inwardly may be compared to a new…born child。 Venomous reptiles will not sting him； savage beasts will not lie in wait for him； birds of prey will not clutch at him； his bones are supple； his sinews pliable； so that he has a firm grip。
Before the principle of sexual connection was known； the ＇cosmic＇ embryo was formed； this was because the germinating essences ＇of the Yin and Yang＇ had come together。
* This rendering differs widely from that of Su Tsz…yu； which is much simpler； and more in continuity with what goes before。 His exposition has been adopted by Julien：？He ＇the ungrown boy＇ knows nothing yet of the union of the sexes； but nevertheless certain parts of his body experience a virile orgasm。 That comes from the perfection of the semen。〃 The view of Lü Tsu is however borne out by several passages in the Yi Ching。 The character ### is explained as synonymous with ###。 Julien translates it virilia； 〃si pueri recens nati virilia； absque cupiditate surgunt ＇###＇； id e seminis redundantia； non cordis ardore oriri patet。〃 Lü Tsu sees a more philosophical meaning in the passage than this。
To cry all day； and yet not become hoarse； this comes from the completion of the harmony。
* Here； again； a certain want of continuity is apparent。 The meaning is that all the bodily powers are well balanced； and therefore in mutual accord。
The knowledge of this harmony may be called the basis or pivot ＇of virtue＇； and knowledge of this basis is called enlightenment。
When ＇TAO＇ is augmented； it will produce daily omens of good。
When the heart dominates the vital energy； or breath； the man becomes daily stronger。
When things； having become strong； straightway begin to age； this implies a divergence from TAO； those who are not in accord with TAO die early。
56
Those who know ＇the TAO＇ don't speak； those who speak do not know it。
To repress voluptuous desires； to close one's door； to chasten asperity； to unravel confusion； to moderate one's ＇internal＇ radiance； to identify oneself with the lowly； this may be called being in conformity with the Sublime。
Wherefore； others cannot be familiar with such； nor yet keep at a distance from them； cannot reap advantage from them； nor yet incur harm； cannot confer honour upon them； nor yet degrade them； and thus their honour comes from the whole world。
57
＇The cultivator of TAO＇ uses uprightness in governing his State； exceptional sagacity in war； and inaction in obtaining the Empire。
How do I know that such is the case？ By this：梂hen there are many prohibitions in the Empire； the people become the more impoverished。 When the people accumulate excess of wealth and goods； both State and family become gradually demoralised。 When men are overskilful； the use of fantastical things gradually arises。 When instruments of punishment gradually come into play； robbers increase in number。
Wherefore the Sage says； 〃I do nothing； and the people reform of their own accord。 I love quietude； and the people become spontaneously upright。 I take no measures； and the people enrich themselves。 I have no desires； and the people naturally become simple。〃
58
When the policy of administration is ＇apparently＇ inert； the people are liberal…minded and frank。 When such policy is based on espionage the people are resentful and dissatisfied。
Happiness is the correlate of calamity； calamity is ever hidden under happiness。 Who can tell the boundary…line which divides one from the other？
If ＇the prince＇ be devoid of rectitude； the rectitude ＇of his people＇ will be turned into craft； and their goodness be turned into depravity。
When the people are under delusion； the days ＇of their prince＇ cannot last long。
* The Commentator says：？##。
Therefore the Sage is correct in his conduct； and never abandons ＇his correctness＇； he is incorruptible； and never inflicts injury ＇by a bad example＇； he is straightforward； and never acts at random； he shines ＇with internal radiance＇； but dazzles no one。
59
In governing men and serving Heaven； there is nothing equal to temperance。 It is only by temperance that one may be said to submit betimes ＇to TAO＇。 Early submission ＇to TAO＇ implies a heavy accumulation of virtue。 When virtue is thus heavily accumulated there is nothing to which the man is inadequate； when there is nothing to which a man is inadequate； it is impossible to know the limit of his resources； and the man whose resources are thus limitless； is fit to possess the State。
The possession of the Mother of the State ＇the principle of TAO＇ involves its long endurance。 It may then be said to have a deep root and a solid stalk。 This is the TAO which gives immortality and the power of long observing ＇the affairs of the world＇。
60
To govern a great State as one fries a little fish梣。d。； without taking any trouble梚s to employ TAO in administering the Empire。 The spirits of the departed are not ＇sacrificed to＇ as gods； neither are the spirits of those who do not belong to a man's own family。
* Compare Lun Yü； Book III； chap。 XXIV：？##。
The gods of the land do not inflict injury upon the inhabitants； nor do those which belong to other lands。
* Compare Lun Yü； Book III； chap。 VI：？## etc。
The Sag
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