04道德经英译本85种-第311部分

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　　37

　　The　Dao　never　employs　forceful　action　yet　there　is　nothing　it　fails　todo。　If　the　lords　and　rulers　can　hold　to　it；　then　the　myriad　creatures　willtransform　themselves　of　their　own　accord。　Should　desire　rise　up　＇even＇after　they　have　transformed；　I　will　tranquilize　it　with　the　nameless　UncarvedBlock。＇By　reason　of＇　the　nameless　Uncarved　Block；　the　＇myriad　creatures＇too　will　in　future　become　desireless。　Their　having　been　stilled　by　desirelessness；the　world　will　become　settled　of　its　own　accord。

　　38

　　The　highest　virtue　is　not　virtuous　and　for　that　reason　has　＇true＇　virtue。The　lesser　virtue　does　not　lose　virtue　and　for　that　reason　does　not　have＇true＇　virtue。　The　highest　virtue　does　not　engage　in　＇forceful＇　activityand　so　uses　nothing　to　do　things。　The　highest　benevolence　does　things　and　doesso　by　means　of　nothing。　The　highest　righteousness　does　things　and　doesso　by　means　of　something。　The　highest　propriety　does　things　and　if　nothingresponds　to　what　it　does　then　it　thrusts　out　its　forearms　and　forces　them。So　after　the　Dao　is　lost　there　is　virtue。　After　virtue　is　lost；　there　isbenevolence。　After　benevolence　is　lost；　there　is　righteousness。　After　righteousnessis　lost；　there　is　propriety。　Now　propriety　is　the　husk　of　faithfulnessand　trust　and　the　beginning　of　disorder。　The　initial　discernments　are　thedetritus　of　the　Dao　and　the　beginnings　of　ignorance。　For　this　reason　thegreat　man　abides　in　the　substantial　parts　and　does　not　tarry　in　the　husk。He　abides　in　the　solid　parts　and　does　not　tarry　in　the　detritus。　So　herejects　that　and　accepts　this。

　　39

　　Of　those　in　ancient　times　who　attained　unity：　Heaven　attained　unity　inorder　to　be　pure。　Earth　attained　unity　in　order　to　be　stable。　Spirits　attainedunity　in　order　to　be　responsive。　The　valleys　attained　unity　in　order　tobe　full。　The　myriad　creatures　attained　unity　in　order　to　reproduce。　Thelords　and　kings　attained　unity　in　order　to　become　the　correct　ones　in　theworld。＇It　is　unity　that＇　brings　them　to　this　height。　If　Heaven　did　nothave　what　it　takes　to　be　pure；　it　would　probably　become　rent。　If　Earthdid　not　have　the　means　to　be　stable；　it　would　probably　quake。　If　the　spiritsdid　not　have　the　means　to　be　responsive；　they　would　probably　dissipate。If　the　valleys　did　not　have　the　means　to　be　filled；　they　would　probablybecome　exhausted。　If　the　myriad　creatures　did　not　have　the　means　to　reproduce；they　would　probably　become　extinct。　If　the　lords　and　kings　did　not　havethe　means　to　be　noble　and　exalted；　they　would　probably　fall。　So　the　nobletakes　the　ignoble　as　its　base；　and　the　high　takes　the　low　as　its　foundation。For　this　reason　the　lords　and　kings　speak　of　themselves　as　the　orphaned；the　bereaved；　and　the　unworthy。　Is　this　not　taking　the　ignoble　as　one'sbase？　Is　this　not　so？　So　the　highest　degree　of　good　repute　is　to　have　nogood　repute。　Be　not　glistening　like　jade　＇but＇　stony　like　rock。

　　40

　　Recirculation　is　＇characteristic　of＇　the　motion　of　the　Dao。　Weakness　is＇characteristic　of　＇　the　functioning　of　the　Dao。　The　myriad　creatures　ofthe　world　are　produced　out　of　things　that　exist。　Existence　is　producedfrom　non…existence。

　　41

　　When　the　superior　knight…scholar　hears　of　the　Dao；　he　diligently　puts　itinto　practice。　When　the　average　knight…scholar　hears　of　the　Dao；　it　ishalf　as　though　he　preserves　＇the　concept　of＇　it　in　his　mind　and　half　asthough　it　is　lost。　When　the　inferior　knight…scholar　hears　of　the　Dao；　helaughs　uproariously　at　the　notion。　If　such　a　one　did　not　laugh　at　it；　itwould　be　something　too　inadequate　to　be　the　Dao。　So　an　established　sayingstates　that　the　brightness　of　the　Dao　seems　like　darkness；　the　advanceof　the　Dao　seems　like　retreat；　the　level　Dao　seems　rough；　the　superiorvirtue　seems　like　a　gully；　the　whitest　white　seems　sullied；　ample　virtueseems　inadequate；　firmly　established　virtue　seems　stealthy；　pristine　virtueseems　polluted；　the　greatest　square　has　no　corners；　the　greatest　vesselsare　completed　late；　the　greatest　sound　is　inaudible；　the　greatest　imagehas　no　form。　The　Dao　hides　itself　in　namelessness。　Now　only　the　Dao　isgood　at　bestowing　＇things　upon　the　creatures　of　the　world＇　and　bringing＇them＇　to　completion。

　　42

　　The　Dao　produced　the　One。　The　One　produced　the　Two。　The　Two　produced　theThree。　And　the　Three　produced　the　myriad　creatures。　The　myriad　creaturesbear　Yin　on　their　backs　and　embrace　Yang。　They　blend　lifebreaths　in　orderto　create　a　harmony。　People　abominate　nothing　more　than　to　be　orphaned；bereaved；　and　unworthy；　yet　the　lords　and　kings　take　these　＇terms＇　as　theirappellations。　So　creatures　may　be　worn　away　and　thereby　augmented；　or　theymay　be　augmented　and　thereby　worn　away。

　　What　other　people　teach　I　also　teach：　〃Ruffians　will　come　to　no　goodend。''　I　take　this　as　my　precept。

　　43

　　The　most　pliant　things　in　the　world　ride　roughshod　over　the　hardest。　Non…beingenters　even　where　there　is　no　fissure。　For　this　reason　I　know　the　benefitof　non…action。　Few　in　the　world　can　attain　to　＇comprehension　of＇　the　wordlessteaching　or　to　the　benefits　of　non…activity。

　　44

　　Which　is　dearer　to　you；　your　＇good＇　name　or　your　life？　Which　＇counts＇　morewith　you；　your　person　or　your　material　goods？　Which　is　the　more　injurious；gain　or　loss？　For　these　reasons；　extreme　love　must　involve　great　costsand　great　accumulations　must　involve　heavy　losses。　Knowing　when　you　haveenough　＇means＇　no　ignominy；　and　knowing　when　to　stop　＇means＇　no　danger；so　one　can　long　endure。

　　45

　　The　greatest　accomplishment　seems　to　have　imperfections；　yet　there　is　noimpairment　in　its　function。　The　greatest　fullness　is　like　vacuity；　yetin　use　it　is　never　exhausted。　The　greatest　straightness　is　like　crookedness。The　greatest　knack　is　like　clumsiness。　The　greatest　eloquence　is　like　stumblingspeech。　Agitation　overcomes　the　cold；　tranquility　overcomes　the　heat。　Thepure　and　tranquil　are　the　correct　ones　in　the　world。

　　46

　　When　the　Dao　prevails　in　the　world；　fleet…footed　horses　are　turned　back＇to　the　fields＇　in　order　to　fertilize　them。　When　the　Dao　does　not　prevailin　the　world；　war　horses　are　foaled　in　the　outskirts　of　the　cities。　｛Thereis　no　greater　transgression　than　condoning　desire。）　There　is　no　greaterdisaster　than　failing　to　know　when　you　have　enough。　There　is　no　greaterretribution　than　acquisitiveness。　So　the　adequacy　of　knowing　when　you　haveenough　is　＇itself＇　a　constant　adequacy。

　　47

　　Know　the　whole　world　without　going　outdoors。　Perceive　the　Dao　of　Heavenwithout　peeking　out　the　window。　The　further　one　goes　the　less　one　knows。For　this　reason　the　Sage　knows　without　going　anywhere；　perceives　clearlywithout　looking；　and　makes　accomplishments　without　doing　anything。

　　48

　　One　who　engages　in　study　is　daily　increased。　One　who　engages　in　the　Daois　daily　diminished。　Diminish　and　once　again　diminish　until　there　is　noactivity。　When　there　is　no　activity　there　is　nothing　that　will　not　be　done。One　always　takes　the　world　by　means　of　not　meddling。　When　one　meddles　thenone　is　inadequate　to　take　the　world。

　　49

　　The　Sage　has　no　constant　mind。　He　takes　the　minds　of　the　common　peopleto　be　his　own。

　　Those　who　are　good　I　treat　as　good。　Those　who　are　not　good　I　also　treatas　good。　Thereby　I　gain　goodness。　The　trustworthy　I　trust。　The　untrustworthyI　also　trust。　Thereby　I　gain　trust。

　　The　Sage　is　closed　off　in　respect　to　the　world。　For　the　sake　of　theworld　the　Sage　muddles　his　mind。　The　common　people　all　strain　their　eyesand　ears。＇Yet＇　the　Sage　treats　them　all　as　little　children。

　　50

　　Emerging　is　being　born；　entering　is　dying。　Three　out　of　ten　are　disciplesof　life。　Three　out　of　ten　are　disciples　of　death。　Three　out　of　ten　movein　the　course　of　their　lives　toward　the　realm　of　death。　For　what　reason？Because　they　would　augment　the　richness　of　life。　Now　I　have　heard　thatthose　who　are　good　at　aiding　life　when　travelling　on　land　do　not　encounterrhinoceroses　and　tigers。　When　they　enter　armed　conflict　they　need　not　beararms　or　armour。　There　is　nowhere　for　the　rhinoceros　to　gore　with　its　horn。The　tiger　finds　no　place　to　sink　its　claws。　Weapons　find　no　place　to　lodgetheir　blades。　Why？　Because　there　is　no　death…place　in　him。

　　51

　　The　Dao　produces　them。　Virtue　nurtures　them。　Creatures　give　them　form。Power　configurations　bring　them　to　completion。　For　that　reason　none　ofthe　myriad　creatures　fails　to　respect　the　Dao　and　to　revere　virtue。　Noone　orders　this　respect　for　the　Dao　and　reverence　of　virtue；　for　it　alwaysoccurs　of　its　own　accord。　So　the　Dao　produces　them　cultivatesthem；　fosters　them；　nurtures　them；　gives　them　refuge；　gives　them　peace；rears　them；　and　shelters　them。　It　produces　them　without　seeking　to　possessthem　and　acts　without　exacting　gratitude。　It　is　senior　to　them　yet　doesnot　rule　over　them。　It　is　called　the　dark　and　mysterious　virtue。

　　52

　　The　world　has　a　beginning　that　acts　as　its　mother。　Once　one　attains　tothe　mother；　one　can　know　the　child。　Having　known　the　child；　return　to　holdingto　the　mother。　Then　one　will　be　in　no　danger　though　one　should　lose　one'sbody。　Plug　your　orifices；　close　your　gates；　and　you　will　be　toil…free　tothe　end　of　your　life。　If　you　open　your　orifices　in　order　to　aid　in　yourendeavors　then　you　will　never　be　rescued　to　the　end　of　your　days。　To　seethe　minute　is　called　discernment。　To　hold　to　the　pliant　is　called　strength。To　use　your　inner　light　to　return　once　more　to　discernment　and　thus　avoidabandoning　yourself　to　danger　is　to　depend　on　the　Constant。

　　53

　　Should　I　have　the　least　bit　of　knowledge；　fear　only　that　I　might　use　itas　I　set　out　upon　the　great　Dao。　The　great　Dao　is　very　smooth；　yet　peopleprefer　the　shortcuts。　If　the　court　is　immaculate；　the　fields　will　growwild　and　the　granneries　will　become　very　empty。　To　wear　embroidered　robesand　strap　on　sharp　swords；　to　satiate　oneself　with　food　and　drink；　andto　have　an　excess　of　wealth　and　possessions　＇at　such　a　time＇　is　calledbanditry　and　excess。　Oh！　How　such　activities　go　against　the　Dao。

　　54

　　What　is　well　built　cannot　be　pulled　up。　What　is　well　clasped　cannot　slipfree。　By　these　means　one's　sons　and　grandsons　will　offer　sacrifice　unendingly。If　it　is　cultivated　in　one's　person；　then　virtue　will　be　genuine。　If　itis　cultivated　in　one's　family；　then　virtue　will　be　ample。　If　it　is　cultivat