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04道德经英译本85种-第346部分

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  This is why the Sage puts himself last; yet stays out ahead;
  He forgets himself and is thus preserved。
  Is this not because being selfless; he will thereby be fulfilled?

  8

  The superior man is like water。
  Water benefits the Ten Thousand Things; but does not compete with them。
  It stays in the places which people despise;
  And thus is close to Tao。

  For his dwelling he chooses good ground;
  he has a mind that loves the profound;
  is benevolent when dealing with others;
  is sincere when he speaks;
  preserves order when ruling;
  shows competence in business;
  and takes action at the proper time。

  Because he does not compete; he is beyond reproach。

  9

  Rather than fill the cup to the brim; it is better to stop in time。
  The finely honed blade will soon lose its sharpness。
  Fill the hall with gold and jade; and no one can guard it。

  Those who take pride in their wealth and honours; attract their own downfall。
  To stop when the task is finished is the Way of Heaven。

  10

  Can you embrace the oneness of everything with body and soul
  Without being distracted?
  When concentrating your breath to bring about softness;
  Can you be like a baby?
  Can you clean your profound mirror and make it free from blemish??br》 Can you love the people and rule the country
  Yet be without knowledge?
  When the gates of Heaven open and close?br》 Can you keep to the role of the female??br》 When your intelligence has penetrated to the four corners
  Can you refrain from acting?

  To produce things and nourish them;
  To bring them forth without possessing them;
  To benefit them without reward;
  And lead without imposing;
  Is called profound Virtue。 
  1。 this may allude to a meditation technique。 The 憄rofound mirror?is a simile for the mind; making it 慺ree from blemish?is to avoid making emotional responses to the events and circumstances of the everyday world。
  2。 perhaps; simply; 憌hen things happen?
  3。 i。e。 remain passive and refrain from acting。
  11

  Thirty spokes are fixed to the hub;
  It is the hole in the hub which makes the wheel useful。

  Clay can be shaped into a vessel;
  But it is the space inside which gives it its usefulness。

  Doors and windows are cut out to make a room;
  The room is useful only because of the holes。

  Therefore; gain from what does exist;
  And make use of what doesn抰 exist。

  12

  The five colours blind the eyes;?br》 The five notes deafen the ears;?br》 The five tastes spoil the palate;?br》 Riding and hunting madden the mind;
  Rare treasure will distract one from the path。

  Therefore the Sage provides for his inner needs; and not for his eyes。
  Thus he rejects one and chooses the other。 
  1。 The five primary colours are: red; yellow; green or blue; black and white。
  2。 The five notes of the Chinese pentatonic scale are: C; D; E; G and A。
  3。 The five tastes are: sweet; sour; bitter; acrid; and salty。
  13

  Favour and disgrace equally cause apprehension。
  Fortune and misfortune have their origin in our own bodies。

  What is meant by saying that favour and disgrace equally cause apprehension?
  Favour is for inferior people:
  Being favoured leads to the apprehension of losing favour;
  And losing it leads to the fear of greater misfortune。
  This means that favour and disgrace equally cause apprehension。

  What is meant by saying that fortune and misfortune have their origin in our own bodies?
  Having a body; I am liable to misfortune;
  If I had no body; what misfortune could I suffer?

  Therefore; he who values the world as much as his own body
  Is fit to rule the empire。
  And he who loves the world as much as his own body
  May be entrusted to care for all beneath Heaven。

  14

  Looked for; it cannot be seen:
  it is not visible。
  Listened for; it cannot be heard:
  it makes no sound。
  Grasped at; it cannot be held:
  it is not tangible。
  These three?are beyond scrutiny。
  But they are blended in the One。

  On top it is not bright;
  Underneath it is not dark。
  It is unceasing and cannot be named;
  It returns to nothingness。
  It is called the formless form
  And the imageless image。
  That is why it is called obscure and indistinct。

  Go to meet it; and you will find no beginning。
  Follow after it; and you will find no end。
  Hold to the ancient Tao
  In order to manage events in the present。

  Knowing the ancient beginning
  Is called holding to Tao抯 thread。? 
  1。 i。e。 the three qualities of being invisible; soundless; and intangible。
  2。 or following the principle/system/tradition of Tao。
  15

  In ancient times masters of the Tao were possessed of a subtle mystery and a penetrating perception;
  Too profound to be understood。
  Because they were too profound to be understood;
  All we can do is describe their outward appearance:
  Cautious; like one crossing a river in winter;
  Hesitant; like one who fears his neighbours;
  Reserved; like one who is a guest;
  Yielding; like ice that is melting;
  Simple; like an uncarved block;
  Open; like a wide valley;
  Obscure; like muddy water。

  Who can make muddy water clear by keeping still?
  Who can; from rest; gradually stir to life??br》 Those who hold fast to the Tao
  Have no desire to be filled。
  Having no desire to be filled
  They can endure all wear yet never need to be renewed。 
  1。 These two lines may allude to a meditation technique (cf。 LaFarge 1994; 357)。
  16

  Become completely empty。
  Hold firm to stillness。
  The Ten Thousand Things come to life; then return whence they came:
  They increase and flourish; but each returns to its source。
  Returning to the source is stillness; it is what is destined。
  What is destined is unchanging。
  To know what is unchanging is to have insight;
  Being ignorant of what is unchanging leads to misfortune。

  He who knows what is unchanging will be impartial。
  He who is impartial will act justly。
  He who acts justly is like a good ruler。
  He who is a good ruler is in accord with Heaven。
  He who is in accord with Heaven is in accord with the Tao。
  He who is in accord with the Tao is everlasting;
  And to the end of his days; he will meet with no danger。

  17

  The best rulers are those whom the people hardly know exist。
  Next come rulers whom the people love and praise。
  After that come rulers whom the people fear。
  And the worst rulers are those whom the people despise。

  The ruler who does not trust the people will not be trusted by the people。

  The best ruler stays in the background; and his voice is rarely heard。
  When he accomplishes his tasks; and things go well;
  The people declare: It was we who did it by ourselves。

  18

  When Tao is abandoned;
  Benevolence and morality arise。
  When wisdom and knowledge arise;
  Hypocrisy flourishes。

  When there is discord in the family;?br》 Filial piety and parental affection arise。
  When the country is in darkness and turmoil;
  Loyal ministers appear。 
  1。 Strictly; 憌hen the six family relationships are not in harmony? These are the relationships of father and son; elder brother and younger brother; and husband and wife。 (This conception of family relationships is clearly sexist; leaving out of account mothers; daughters and sisters。)
  19

  Give up sagacity and abandon knowledge;
  And the people will benefit a hundredfold。
  Give up benevolence and abandon morality;
  And the people will return to natural affection。
  Give up scheming and abandon gain;
  And robbers and thieves will disappear。

  These words in themselves are inadequate。
  Therefore let the following be appended:
  Exhibit plainness;
  Embrace the simple;
  Reduce self…interest;
  Curb desire。

  20

  Abandon learning and put an end to sorrow。?br》 What is the difference between 憏es?and 憂o?
  What is the difference between good and evil?
  Should I fear what others fear
  There would be no end to my fear。
  The people are happy; as if enjoying the sacrificial feast;
  Or at springtime climbing the terrace in the park。
  But I alone am unmoved; showing no sentiment;
  Like a baby who has yet to learn how to smile。
  I am alone and have no home to go to。

  Others have more than they need;
  Whilst I have nothing。
  Mine is the mind of a fool;
  Completely muddled!
  Others see things so clear cut;
  Whilst I am confused。
  They see so many differences;
  Whilst I see no distinctions。
  I am as one adrift on the sea;
  I am like a restless wind with no direction。

  The people all have a purpose;
  Whilst I am aimless and depressed。
  I alone am different from the others;
  I value seeking nourishment from the Mother。? 
  1。 This line probably belongs at the end of the previous chapter。
  2。 i。e。 the Tao。
  21

  In all that he does; a man of great Virtue follows Tao and Tao alone。
  Tao is invisible and intangible。
  It is invisible and intangible; yet within is form。
  It is intangible and invisible; yet within is substance。
  It is dim and obscure; yet within is essence。
  This essence is perfectly genuine; and from it faith emerges。

  From ancient times until now; its name has not been forgotten;
  Since it is perceived in the source of all things。
  How do I know that this is the true nature of things?
  Through Tao。

  22

  That which yields will be preserved。
  That which bends will be straight。
  That which is empty will be filled。
  That which wears out will be renewed。
  He who has little will gain more。
  He who has much will be perplexed。

  Therefore the Sage embraces the oneness of the Tao;
  And sets an example to everyone。
  He does not make a great show; therefore he shines out。
  He does not try to justify himself; and so he is
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