04道德经英译本85种-第313部分

快捷操作: 按键盘上方向键 ← 或 → 可快速上下翻页 按键盘上的 Enter 键可回到本书目录页 按键盘上方向键 ↑ 可回到本页顶部! 如果本书没有阅读完，想下次继续接着阅读，可使用上方 "收藏到我的浏览器" 功能 和 "加入书签" 功能！


omething　using　compassion　then　it　will　be　secure。　What　Heaven　willgive　salvation；　it　protects　by　means　of　compassion。

　　68

　　Those　who　are　good　at　being　knights　are　not　martial。　Those　who　are　goodat　warfare　do　not　rage。　Those　who　are　good　at　overcoming　their　adversariesdo　not　join　issue。　Those　who　are　good　at　employing　others　put　themselvesbeneath　them。　That　is　called　the　virtue　of　non…contention。　That　is　calledthe　power　to　employ　others。　That　is　called　the　perfection　attained　by　becominga　match　with　Heaven。

　　69

　　There　is　a　saying　about　using　armed　forces。　〃I　dare　not　be　the　host　（i。e。；the　initiator）　and　instead　become　the　guest。　I　dare　not　advance　an　inch；but　rather　retreat　a　foot。''　That　is　called　to　make　troop　movements　withoutform；　shoving　aside　without　a　forearm；　destroying　without　involving　anenemy；　and　wielding　arms　without　there　being　a　weapon。　There　is　no　greaterdisaster　than　underestimating　one's　enemy。　If　one　were　to　underestimateone's　enemy　that　would　be　tantamount　to　losing　one's　treasures。　So　whentroops　of　equivalent　strength　are　opposed；　the　side　that　goes　into　battlewith　sorrow　will　win。

　　70

　　My　words　are　extremely　easy　to　know　and　extremely　easy　to　put　into　practice。No　one　in　the　world　is　able　to　know　them　or　to　put　them　into　operation。＇My＇　sayings　have　ancestors；　and　events　have　rulers。　Now　only　because　theydo　not　know　them　do　they　not　（know　=）　understand　me。　Those　who　know　meare　few；　and　so　I　am　precious。　For　that　reason　the　Sage　cloaks　himselfwith　a　rough　garment　and　holds　his　jade　to　his　bosom。

　　71

　　To　know　that　you　do　not　know　is　the　best。　To　not　know　that　you　｛do　not｝know　is　a　defect。　Now　only　by　treating　defect　as　defect　can　you　be　withoutdefect。　The　Sage　is　without　defect　because　he　treats　＇all＇　defects　as　defectsand　so　is　without　defect。

　　72

　　When　the　people　do　not　fear　terrible　things；　then　the　great　terrors　arrive。＇Therefore：＇　Do　not　restrict　the　range　of　their　daily　activities。　Do　notoppress　them　in　their　livelihood。　Now　it　is　only　by　not　oppressing　themthat　they　will　not　find　your　presence　oppressive。　For　this　reason　the　Sageknows　himself　but　does　not　show　himself。　He　loves　himself　but　does　notexalt　himself。　So　he　rids　himself　of　that　and　accepts　this。

　　73

　　When　one　is　brave　at　acting　bold　then　one　will　be　killed。　When　one　is　braveat　not　acting　bold　then　one　will　live。＇Of＇　these　two　＇one＇　may　involvebenefit　＇and　one　may　involve＇　injury。　Who　knows　the　reason　for　what　Heavenhates。　The　Dao　of　Heaven　does　not　contend　and　yet　is　good　at　winning；　does　notspeak　and　yet　is　good　at　responding；　does　not　summon　yet　things　come　toit　of　their　own　accord；　is　in　repose　and　yet　good　at　laying　plans。　Thevast　net　of　Heaven　is　coarse；　yet　nothing　escapes　it。

　　74

　　If　the　people　do　not　fear　death；　how　can　anyone　use　＇the　threat　of＇　deathto　intimidate　them？　Supposing　the　people　to　be　caused　to　be　constantlyin　fear　of　death　and　at　the　same　time　to　regard　it　as　an　unusual　event…shouldI　＇be　prepared　to＇　seize　and　have　them　killed　then　who　would　dare　＇performthe　execution＇？　There　is　always　an　executioner　to　do　the　killing。　To　takethe　place　of　the　executioner　to　kill　is　said　to　be　＇like＇　taking　the　placeof　the　great　lumberman　to　chop　wood。　Now　one　who　takes　the　place　of　thegreat　lumberman　to　chop　wood　seldom　avoids　injuring　his　own　hand。

　　75

　　The　reason　that　the　people　starve　is　that　their　superiors　consume　so　muchtax　grain。　For　this　reason　do　they　starve。　The　reason　the　people　are　difficultto　govern　is　that　their　superiors　are　officious。　For　this　reason　are　theydifficult　to　govern。　The　reason　the　people　view　death　lightly　is　that　theirsuperiors　seek　to　augment　the　richness　of　life。　For　this　reason　do　theyview　death　lightly。　Now　only　those　who　do　not　do　things　to　augment　lifeare　good　at　valuing　life。

　　76

　　In　life　people　are　soft　and　supple。　In　death　they　are　hard　and　rigid。　Amongthe　myriad　creatures；　the　grasses　and　trees　in　life　are　pliant　and　crisp；But　in　death　they　are　brittle　and　withered。　So　the　hard　and　rigid　are　thedisciples　of　death；　and　the　soft　and　supple　are　the　disciples　of　life。For　that　reason；　when　armies　are　powerful　they　will　not　win。　When　treesare　rigid　they　will　be　terminated。　The　rigid　and　large　take　the　lower　positionwhile　the　soft　and　supple　take　the　upper　position。

　　77

　　The　Dao　of　Heaven　（i。e。；　the　process　of　the　universe）　is　like　the　drawingof　a　bow…the　high　end　＇of　the　bow＇　is　pulled　down　and　the　low　end　ispulled　up。　What　has　an　excess　is　depleted　and　what　is　inadequate　is　augmented。The　Dao　of　Heaven　works　to　deplete　whatever　has　an　excess　and　to　augmentwhatever　is　inadequate。　The　dao　of　human　beings　is　not　this　way。　It　depleteswhat　is　already　inadequate　to　present　to　what　already　has　an　excess。　Whocan　have　a　surplus　to　present　to　the　world？　Only　those　who　have　the　Dao。For　that　reason　the　Sage　acts　without　exacting　gratitude。　When　his　accomplishmentsare　made　he　does　not　dwell　on　them；　such　is　his　unwillingness　to　manifesthis　worthiness。

　　78

　　There　is　nothing　in　the　world　more　soft　and　supple　than　water。　But　nothingcan　surpass　it　for　attacking　the　hard　and　rigid　because　there　is　nothingby　which　they　can　change　it。　None　in　the　world　fail　to　know　that　the　suppleovercomes　the　rigid　and　that　the　soft　overcomes　the　hard；　but　none　canput　this　knowledge　into　practice。　For　that　reason　the　Sage　says：　He　whoreceives　the　dirt　of　the　kingdom　is　called　the　master　of　the　shrine　toEarth　and　Millet。　He　who　takes　up　the　inauspicious　affairs　of　the　kingdomis　called　the　king　of　the　world。　Correct　sayings　seem　to　have　things　turnedupside…down。

　　79

　　After　harmonizing　a　great　grievance　there　must　remain　a　residue　of　enmity。How　can　that　be　regarded　as　good？　For　that　reason　the　Sage　takes　the　leftportion　of　the　contract　tally　rather　than　trying　to　make　（contractual）demands　on　people。　Those　who　have　virtue　take　charge　of　＇fulfilling　obligationsof＇　the　contract。　Those　who　have　no　virtue　take　charge　of　exaction。　TheDao　of　Heaven　has　no　one　to　whom　it　is　close　by　birth。　It　always　givesto　the　good　person。

　　80

　　Diminish　the　size　and　population　of　a　country。　Let　them　have　the　utensilsof　squads　and　platoons　yet　be　unwilling　to　use　them。　Let　the　people　takedeath　as　a　serious　matter　and　so　not　venture　far　away；　and　even　thoughthey　have　boats　and　carts；　not　ride　in　them。　Even　though　they　have　shieldsand　edged　weapons；　let　them　not　ever　display　them。　Let　the　people　revertto　recording　information　by　knotting　cords。　Let　them　relish　their　food；find　their　clothing　beautiful；　be　content　with　their　dwellings；　and　takejoy　in　their　customs。　Although　they　be　within　sight　of　neighboring　kingdoms；so　that　they　can　hear　each　others'　dogs　and　roosters；　let　them　never　visitback　and　forth　all　the　days　of　their　lives。

　　81

　　Trustworthy　words　are　not　fine…sounding；　and　fine…sounding　words　are　nottrustworthy。　Good　people　do　not　engage　in　disputation；　and　those　who　engagein　disputation　are　not　good　people。　Those　who　are　wise　are　not　erudite；and　those　who　are　erudite　are　not　wise。　The　Sage　does　not　accumulate　things。Since　what　he　does　is　for　the　people　he　has　more　than　enough　for　himself。Since　he　gives　things　to　the　people　he　has　even　more　himself。　The　Dao　ofHeaven　benefits　and　does　not　injure。　The　Dao　of　the　Sage　does　things　anddoes　not　contend。　　




　

　　
English_Muller_TTK
　　Das　Tao　Te　King　von　Lao　Tse
　　Chinese　…　English　by
　　Charles　Muller；　1997

　　1

　　The　Tao　that　can　be　followed　is　not　the　eternal　Tao。
　　The　name　that　can　be　named　is　not　the　eternal　name。
　　The　nameless　is　the　origin　of　heaven　and　earth
　　While　naming　is　the　origin　of　the　myriad　things。
　　Therefore；　always　desireless；　you　see　the　mystery
　　Ever　desiring；　you　see　the　manifestations。
　　These　two　are　the　same
　　When　they　appear　they　are　named　differently。

　　Their　sameness　is　the　mystery；
　　Mystery　within　mystery；

　　The　door　to　all　marvels。

　　2

　　All　in　the　world　recognize　the　beautiful　as　beautiful。
　　Herein　lies　ugliness。
　　All　recognize　the　good　as　good。
　　Herein　lies　evil。

　　Therefore
　　Being　and　non…being　produce　each　other。
　　Difficulty　and　ease　bring　about　each　other。
　　Long　and　short　delimit　each　other。
　　High　and　low　rest　on　each　other。
　　Sound　and　voice　harmonize　each　other。
　　Front　and　back　follow　each　other。

　　Therefore　the　sage　abides　in　the　condition　of　wu…wei　（unattached　action）。
　　And　carries　out　the　wordless　teaching。
　　Here；　the　myriad　things　are　made；　yet　not　separated。

　　Therefore　the　sage　produces　without　possessing；
　　Acts　without　expectations
　　And　accomplishes　without　abiding　in　her　accomplishments。

　　It　is　precisely　because　she　does　not　abide　in　them
　　That　they　never　leave　her。

　　3

　　If　you　do　not　adulate　the　worthy；　you　will　make　others　non…contentious。
　　If　you　do　not　value　rare　treasures；　you　will　stop　others　from　stealing。
　　If　people　do　not　see　desirables；　they　will　not　be　agitated。

　　Therefore；　when　the　sage　governs；
　　He　clears　peoples　minds；
　　Fills　their　bellies；
　　Weakens　their　ambition　and
　　Strengthens　their　bones。

　　If　the　people　are　kept　without　cleverness　and　desire
　　It　will　make　the　intellectuals　not　dare　to　meddle。

　　Acting　without　contrivance；　there　is　no　lack　of　manageability。

　　4

　　The　Tao　is　so　vast　that　when　you　use　it；　something　is　always　left。
　　How　deep　it　is！
　　It　seems　to　be　the　ancestor　of　the　myriad　things。
　　It　blunts　sharpness
　　Untangles　knots
　　Softens　the　glare
　　Unifies　with　the　mundane。
　　It　is　so　full！
　　It　seems　to　have　remainder。

　　It　is　the　child　of　I…don't…know…who。
　　And　prior　to　the　primeval　Lord…on…high。

　　5

　　Heaven　and　Earth　are　not　jen；
　　And　regard　the　people　as　straw　dogs。
　　The　sage　is　not　jen；
　　And　regards　all　things　as　straw　dogs。
　　The　space　between　Heaven　and　Earth　is　just　like　a　bellows：
　　Empty　it；　it　is　not　exhausted。
　　Squeeze　it　and　more　comes　out。

　　Investigating　it　with　a　lot　of　talk
　　Is　not　like　holding　to　the　center。

　　6

　　The　valley　spirit　never　dies。
　　It　is　called　〃the　mysteri