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04道德经英译本85种-第396部分

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  Performs
  their part
  of the agreement;
  But puts
  no demands
  on others。
  The virtuous (powerful)
  do their work;
  The virtue…less (powerless)
  knows only to put
  taxes on the people。
  The Laws of the Universe (Tao)
  have no private feelings;
  But
  always agrees
  with the constructive。

  80

  Ah; for a small country
  with a small population
  ! Though there are
  very handy mechanical inventions;
  the people
  have no use for them。
  Let them notice death
  and not go to far away places。
  Ships and tanks;
  and weapons of war;
  there may still be;
  but there are no occasions
  for using or displaying them。
  Let the people go back to sending messages by knotting cords。
  (Let nothing be urgent)
  See to it that they are
  happy with their food;
  pleased with their clothing;
  satisfied with their houses;
  and use the simple ways of living。
  Though there may be
  another country so close
  that they are in sight of each other
  and the crowing of cocks
  and barking of dogs
  in one place
  can be heard in the other;
  yet there is no traffic
  between them;
  and throughout their lives
  the two peoples
  have nothing to do with each other。

  81

  Honest words
  are not sweet;
  Sweet words
  are not honest。
  Good people
  are not bad…tempered;
  The bad…tempered
  are not good。
  The wise
  do not think of themselves
  as knowing more than others;
  the ones
  who think of themselves
  as knowing more than others
  are not wise。
  The Complete Thinker
  does not collect riches。
  The more they lives for others;
  The fuller is their life。
  The more they give;
  the more they win。
  The Laws of the Universe (Tao)
  are to help;
  not to hurt。
  The Way of the Complete Thinker
  is to do their duty;
  not to compete
  with anyone。  




 

  
English_Waley_TTK
  Das Tao Te King von Lao Tse
  Chinese … English by
  Arthur Waley; 1934

  1

  The Way that can be told of is not an Unvarying Way;
  The names that can be named are not unvarying names。
  It was from the Nameless that Heaven and Earth sprang;
  The named is but the mother that rears the ten thousand creatures; each after its kind。
  Truly; 揙nly he that rids himself forever of desire can see the Secret Essences?
  He that has never rid himself of desire can see only the Outcomes。
  These two things issued from the same mould; but nevertheless are different in name。
  This 搒ame mould?we can but call the Mystery;
  Or rather the 揇arker than any Mystery?
  The Doorway whence issued all Secret Essences。

  2

  It is because every one under Heaven recognizes beauty as beauty;
  That the idea of ugliness exists。
  And equally if every one recognized virtue as virtue;
  this would merely create fresh conceptions of wickedness。
  For truly; Being and Not…being grow out of one another;
  Difficult and easy complete one another。
  Long and short test one another;
  High and low determine one another。
  Pitch and mode give harmony to one another。
  Front and back give sequence to one another。
  Therefore the Sage relies on actionless activity;
  Carries on wordless teaching;
  But the myriad creatures are worked upon by him;
  He does not disown them。
  He rears them; but does not lay claim to them;
  Controls them; but does not lean upon them;
  Achieves his aim; but does not call attention to what he does;
  And for the very reason that he does not call attention to what he does
  He is not ejected from fruition of what he has done。

  3

  If we stop looking for 損ersons of superior morality?(hsien) to put in power;
  There will be no more jealousies among the people。
  If we cease to set store by products that are hard to get;
  There will be no more thieves。
  If the people never see such things as excite desire;
  Their hearts will remain placid and undisturbed。
  Therefore the Sage rules
  By emptying their hearts
  And filling their hearts?
  Weakening their intelligence
  And toughening their sinews
  Ever striving to make the people knowledgeless and desireless。
  Indeed he sees to it that if there be any who have knowledge;
  They dare not interfere。
  Yet through his actionless activity all things are duly regulated。

  4

  The Way is like an empty vessel
  That yet may be drawn from
  Without ever needing to be filled。
  It is bottomless; the very progenitor of all things in the world。
  In it all sharpness is blunted;
  All tangles untied;
  All glare tempered;
  All dust soothed。
  It is like a deep pool that never dries。
  Was it too the child of something else?
  We cannot tell。
  But as a substanceless image it existed before the Ancestor。

  5

  Heaven and Earth are ruthless;
  To them the Ten Thousand things are but as straw dogs。
  The Sage too is ruthless;
  To him the people are but as straw dogs。
  Yet Heaven and Earth and all that lies between
  Is like a bellows
  In that it is empty; but gives a supply that never fails。
  Work it; and more comes out。
  Whereas the force of words is soon spent。
  Far better is it to keep what is in the heart。

  6

  The Valley Spirit never dies。
  It is named the Mysterious Female。
  And the doorway of the Mysterious Female
  Is the base from which Heaven and Earth sprang。
  It is there within us all the while;
  Draw upon it as you will; it never runs dry。

  7

  Heaven is eternal; the Earth everlasting。
  How come they to be so?
  It is because they do not foster their own lives;
  That is why they live so long。
  Therefore the Sage
  Puts himself in the background; but is always to the fore。
  Remains outside; but is always there。
  Is it not just because he does not strive for any personal end
  That all his personal ends are fulfilled?

  8

  The highest good is like that of water。
  The goodness of is that it benefits the ten thousand creatures;
  Yet itself does not scramble;
  But is content with the places that all men disdain。
  It is this makes water so near to the Way。
  And if men think the ground the best place for building a house upon;
  If among thoughts they value those that are profound;
  If in friendship they value gentleness;
  In words; truth; in government; good order;
  In deeds; effectiveness; in actions; timeliness …
  In each case it is because they prefer what does not lead to strife;
  And therefore does not go amiss。

  9

  Stretch a bow to the very full;
  And you will wish you had stopped in time;
  Temper a sword…edge to its very sharpest;
  And you will find it soon grows dull。
  When bronze and jade fill your hall。
  It can no longer be guarded。
  Wealth and place breed insolence。
  That brings ruin in its train。
  When your work is done; then withdraw!
  Such is Heaven's Way。

  10

  Can you keep the unquiet physical…soul from straying;
  Hold fast to the Unity; and never quit it?
  Can you; when concentrating your breath;
  Make it soft like that of a little child?
  Can you wipe and cleanse your vision of the Mystery till all is without blur?
  Can you love the people and rule the land;
  Yet remain unknown?
  Can you in opening and shutting the heavenly gates play always the female part?
  Can your mind penetrate every corner of the land;
  But you yourself never interfere?
  Rear them; then; feed them;
  Rear them; but do not lay claim to them。
  Control them; but never lean upon them;
  Be chief among them; but do not manage them。
  This is called the Mysterious Power。

  11

  We put thirty spokes together and call it a wheel;
  But it is on the space where there is nothing
  That the usefulness of the wheel depends。
  We turn clay to make a vessel;
  But it is on the space where there is nothing
  That the usefulness of the vessel depends。
  We pierce doors and windows to make a house;
  And it is on these spaces where there is nothing
  That the usefulness of the house depends。
  Therefore just as we take advantage of what is;
  We should recognize the usefulness of what is not。

  12

  The fives colours confuse the eye;
  The fives sounds dull the ear;
  The five tastes spoil the palate。
  Excess of hunting and chasing
  Makes minds go mad。
  Products that are hard to get
  Impede their owner's movements。
  Therefore the Sage
  Considers the belly not the eye。
  Truly; 揾e rejects that but takes this?

  13

  Favour and disgrace goad as it were to madness;
  High rank hurts keenly as our bodies hurt。?br》 
  What does it mean to say that favour and disgrace goad as it were to madness?
  It means that when a rule's subjects get it they turn distraught;
  When they lose it they turn distraught。
  That is what is meant to by saying favour and disgrace goad as it were to madness。
  What does it mean to say that high rank hurts keenly as our bodies hurt?
  The only reason that we suffer hurt is that we have bodies;
  If we had no bodies; how could we suffer?

  Therefore we may accept the saying:
  揌e who in dealing with the empire regards his high rank
  As through it were his body is the best person to be entrusted with rules;
  He who in dealing with the empire loves his subjects as one should love one's body
  Is the best person to whom one commit the empire。?br》
  14

  Because the eye gazes but can catch no glimpse of it;
  It is called elusive。
  Because the ear listens but cannot hear it;
  It is called the rarefied。
  Because the hand feels for it but cannot find it;
  It is called the infinitesimal。
  These three; because they cannot be further scrutinized;
  Blend into one;
  Its rising brings no light;
  Its sinking; no darkness。
  E
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