04道德经英译本85种-第312部分

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If　itis　cultivated　in　one's　family；　then　virtue　will　be　ample。　If　it　is　cultivatedin　one's　local　community；　then　virtue　will　be　enduring。　If　it　is　cultivatedin　one's　kingdom；　then　virtue　will　be　plentiful。　If　it　is　cultivated　inthe　world；　then　virtue　will　be　universal。　So　observe　each　person　in　termsof　that　person　himself；　observe　each　family　in　terms　of　that　family　itself；observe　each　community　in　terms　of　that　community　itself。　Observe　eachkingdom　in　terms　of　that　kingdom　itself。　Observe　the　world　in　terms　ofthe　world　itself。　How　do　I　know　the　way　the　world　is？　By　this。

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　　One　possessing　the　fullness　of　virtue　may　be　compared　to　a　newborn　baby。Hornets；　scorpions；　vipers；　and　snakes　cannot　sting　＇the　newborn　baby＇。The　fierce　beasts　do　not　pounce　upon　it。　The　raptors　do　not　sink　theirtalons　into　it。　The　baby's　bones　are　pliant；　his　muscles　weak；　yet　hisgrip　is　firm。　He　has　never　known　the　coupling　of　male　and　female；　yet　hasa　full　erection。　That　is　the　height　of　vitality。　He　cries　the　entire　dayyet　does　not　become　hoarse。　That　is　the　perfection　of　harmony。　To　knowharmony　is　said　to　be　constant。　To　know　constancy　is　said　to　be　enlightenment。To　augment　life　is　said　to　be　inauspicious。　For　the　heart　and　mind　to　exertcompulsion　on　the　lifebreath　is　said　to　be　forcing　things。　When　creaturescome　to　their　prime　they　begin　to　age。　That　is　spoken　of　as　the　dao　（course）of　retrograde　action。　What　is　on　the　retrograde　dao　is　soon　finished。

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　　Those　who　know　do　not　talk。　Those　who　talk　do　not　know。＇So：＇　Stop　up　yourorifices。　Close　your　doors。　Blunt　your　sharpness。　Release　your　tangles。Harmonize　your　lights。　Make　same　your　dust。　So　doing　is　called　the　darkand　mysterious　identity。　Therefore　＇those　who　have　attained　to　the　mysteriousidentity＇　cannot　be　made　to　be　intimate；　and　they　cannot　be　alienated。They　cannot　be　benefited；　and　they　cannot　be　injured。　They　cannot　be　ennobled；and　they　cannot　suffer　degradation。　Therefore　they　are　noble　among　allthose　in　the　world。

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　　Govern　the　kingdom　with　uprightness。　Use　weapons　of　war　with　guile。　Takethe　world　by　means　of　non…doing。　How　do　I　know　the　way　it　is？　By　this：If　there　are　many　prohibitions　in　the　world；　then　the　people　will　becomeeven　poorer。　If　the　people　have　many　sharp　weapons　then　the　kingdom　willbecome　even　more　chaotic。　If　the　people　have　many　tricks　then　abnormalthings　will　abound。　If　laws　and　commandments　proliferate；　then　there　willbe　large　numbers　of　bandits　and　robbers。　So　the　Sage　says：　I　do　nothingand　the　people　transform　of　their　own　accord。　I　like　tranquility　and　thepeople　rectify　themselves。　I　do　not　（have　things　to　do　=）　meddle　and　thepeople　themselves　prosper。　I　have　no　desires　and　the　people　themselvescome　to　the　state　of　the　Uncarved　Block。

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　　When　governance　is　stifled　the　people　will　be　wholesome。　When　governanceis　exacting；　the　people　will　be　shifty。　Good　fortune　depends　on　disaster；and　disaster　＇in　turn＇　is　concealed　in　good　fortune。　Who　knows　the　end＇of　this　cyclical　process＇　or　＇the　extent　of＇　its　irregularity？　The　straightforwardchanges　into　guile。　Good　changes　into　what　is　pernicious。　This　has　indeedbaffled　people　for　a　long　time。　For　this　reason　the　Sage　squares　yet　doesnot　cut。　He　is　probing　yet　does　no　one　injury。　He　is　straight　and　yet　doesnot　force　things　into　line。　He　is　radiant　and　yet　does　not　dazzle。

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　　There　is　nothing　as　good　as　frugality　for　regulating　the　people　and　forserving　Heaven。　Now　only　frugality　can　be　called　an　early　compliance。　Anearly　compliance　is　spoken　of　as　a　double　accumulation　of　virtue。　Whenvirtue　is　doubly　accumulated；　then　there　is　nothing　that　is　not　overcome。When　there　is　nothing　that　is　not　overcome；　then　no　one　knows　your　limit。When　no　one　knows　your　limit；　then　you　may　possess　the　kingdom。　When　youhave　the　mother　of　the　kingdom；　you　can　be　long　enduring。　That　is　spokenof　as　the　deep　root；　the　firm…set　trunk；　the　Way　to　long　life　and　enduringvision。

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　　Regulating　a　large　country　is　like　boiling　small　fish。　When　the　Dao　isused　to　oversee　the　world；　then　its　negative　（contractive）　forces　of　naturewill　not　act　as　positive　（expansive）　forces。　Not　＇only＇　will　its　negative（contractive）　forces　not　become　positive　（expansive）　forces；　＇even＇　itsspirits　will　not　（pierce　=）　injure　humans。　Not　＇only＇　will　its　spiritsnot　injure　humans；　＇even＇　extraordinarily　talented　humans　will　not　injurepeople。　Now　when　these　two　do　not　injure　each　other；　then　virtuous　interactionwill　return　thereto。

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　　A　large　country　is　at　the　low　end　of　the　watershed。　It　takes　the　role　ofthe　female　in　the　world。　In　the　interactions　that　take　place　in　the　world；the　female　always　overcomes　the　male　by　means　of　her　tranquility。　Becauseof　her　tranquility　the　female　is　the　lower　one。　｛Therefore　it　is　appropriatethat　she　be　lower。｝　So　if　the　large　country　takes　the　lower　position　withregard　to　the　smaller　countries；　it　can　then　take　the　smaller　countries。If　the　smaller　countries　take　the　lower　position　with　regard　to　the　largercountry；　then　they　can　｛be｝　take｛n　by｝　the　larger　country。　So　either　oneis　lower　in　order　to　take；　or　lower　in　order　to　be　taken。　The　larger　countryonly　desire　to　foster　all　of　the　people。　The　smaller　countries　only　desireto　enter　into　the　service　of　others。　Now　when　the　two　sides　each　have　gottenwhat　they　desire；　it　is　appropriate　that　the　larger　country　still　takethe　lower　role。

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　　The　Dao　is　sanctum　for　the　myriad　creatures。　It　is　the　treasure　of　thegood　person；　and　what　protects　the　person　who　is　not　good。　How　can　peoplewho　are　not　good　be　abandoned？　Beautiful　words　can　be　marketed　＇to　people＇。Fine　behavior　can　be　presented　to　people。　So　in　enthroning　a　Son　of　Heavenor　in　installing　one　of　the　three　great　ministers；　reverently　offeringa　jade　ceremonial　disk　as　a　preliminary　to　presenting　a　chariot　and　teamof　four　is　not　as　good　as　kneeling　to　offer　this　Dao。　Why　was　this　Daoesteemed　in　antiquity？　Is　it　not　said：　〃By　it　one　attains　with　｛out？｝seeking。　By　it　one　escapes　from　one's　transgressions？''　Therefore　it　isprized　by　the　world。

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　　Act　by　nonaction。　Do　by　not　doing。　Find　flavor　in　blandness。　Magnify　thesmall。　Augment　the　few。　Respond　to　enmity　with　virtue。　Solve　difficultproblems　while　they　are　still　easy。　Do　great　tasks　while　they　are　yet　small。The　difficult　problems　of　the　world　must　be　solved　while　they　are　stilleasy。　The　great　tasks　of　the　world　must　be　done　while　they　are　still　small。For　this　reason　the　Sage　never　undertakes　great　projects；　and　so　he　canaccomplish　great　things。　When　acquiescence　is　given　lightly；　trust　mustbe　diminished。　When　things　are　oversimplified；　difficulty　must　be　magnified。So　the　Sage　treats　things　as　even　more　difficult　＇than　they　would　seemto　be＇；　and　＇so＇　in　the　end　there　is　no　difficulty。

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　　It　is　easy　to　maintain　control　of　things　while　they　are　still　quiescent。It　is　easy　to　plan　for　them　before　they　have　given　any　inkling。　When　thingsare　crisp；　they　are　easy　to　shear　off。　When　things　are　minute；　they　areeasily　dispersed。　Do　it　before　they　come　into　existence！　Regulate　thembefore　they　become　disordered！　A　tree　of　two　spans　starts　as　the　finestfilament。　A　tower　of　nine　stories　begins　by　heaping　up　dirt。　A　journeyof　a　thousand　miles　begins　beneath　one's　feet。　Those　who　do　things　defeat＇their　goals＇。　Those　who　clutch　at　things　lose　them。　For　that　reason　theSage　has　no　activity　and　so　suffers　no　defeats。　He　clutches　at　nothingand　so　loses　nothing。　In　pursuing　their　objectives　the　people　constantlyfail　when　they　are　about　to　succeed。　If　you　are　as　careful　of　conclusionsas　you　are　of　beginnings；　then　you　will　not　ruin　things。　For　that　reasonthe　Sage　desires　not　to　desire；　and　does　not　value　scarce　commodities。He　learns　non…learning；　in　order　to　return　to　what　the　multitudes　havepassed　by；　and　thereby　can　aid　in　the　natural　processes　of　the　myriad　creatureswithout　daring　to　act　forcefully。

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　　Those　of　antiquity　who　were　good　at　the　practice　of　the　Dao　did　not　enlightenpeople…rather；　they　made　them　ignorant。　The　people　are　difficult　to　regulatewhen　they　are　too　clever。　So　to　use　cleverness　to　regulate　a　country　isto　do　injury　to　the　country。　To　not　use　cleverness　to　regulate　a　countryis　to　be　a　benefactor　to　the　country。　Knowing　these　two　alternatives　constitutesa　model。　Having　a　constant　awareness　of　this　model　is　called　the　dark　andmysterious　virtue。　The　dark　and　mysterious　virtue　is　profound　and　remote。It　is　opposed　to　＇the　ordinary　inclinations　of＇　creatures　and　so　comesinto　a　great　confluence　＇with　the　total　process　of　the　universe＇。

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　　The　reason　that　the　great　rivers　and　the　seas　can　be　the　kings　of　the　hundredvalleys　is　that　they　are　good　at　lying　beneath　them。　Thus　they　can　be　thekings　of　the　hundred　valleys。　So　if　one　would　be　superior　to　people；　onemust　by　words　put　oneself　beneath　them。　If　one　would　lead　the　people；　onemust　put　one's　person　（i。e。；　interests）　behind　them。　For　that　reason；　althoughthe　Sage　is　on　top；　the　people　do　not　perceive　him　to　be　a　burden。　Althoughhe　is　in　front　of　them；　the　people　do　not　take　that　to　be　an　injury。　Sothe　world　takes　joy　in　pushing　him　to　the　fore　and　does　not　become　tiredof　him。　Because　he　does　not　contend；　no　one　in　the　world　can　contend　withhim。

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　　Everyone　in　the　world　says　that　my　Dao　is　great　and　yet　it　does　not　seemso。　Now　only　because　it　is　great　does　it　not　seem　so。　If　it　seemed　so；then　long　would　it　have　been　petty。　I　have　three　treasures　that　I　upholdand　protect：　The　first　is　called　compassion；　the　second　is　called　thrift；the　third　is　not　being　willing　to　be　first　in　the　world。　Being　compassionate；one　is　able　to　be　brave。　Being　thrifty　one　is　able　to　be　generous。　Notbeing　willing　to　be　first　in　the　world；　one　is　able　to　become　the　ChiefAgent　＇of　the　processes　of　the　universe　that　constitute　the　manifestationsof　the　Dao＇。　Now　should　one　abandon　compassion　and　yet　seek　to　act　bravely；should　one　abandon　thrift　and　yet　seek　to　be　generous；　or　abandon　one'sposition　at　the　rear　and　yet　seek　to　be　foremost；　then　it　will　be　fatal。And　if　one　wages　war　with　compassion　then　one　will　win。　If　one　seeks　todefend　something　using　compassion　then　it　will　be　secure。　What　Heaven　willgive　salvation；　it　protects　by　mea