04道德经英译本85种-第132部分
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Music and dainties will make the passing guest stop （for a time）。
But though the Tao as it comes from the mouth； seems insipid and hasno flavour； though it seems not worth being looked at or listened to； theuse of it is inexhaustible。？br》
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When one is about to take an inspiration； he is sure to make a （previous）expiration； when he is going to weaken another； he will first strengthenhim； when he is going to overthrow another； he will first have raised himup； when he is going to despoil another； he will first have made giftsto him：…this is called 'hiding the light （of his procedure）。' The softovercomes the hard； and the weak the strong。 Fishes should not be takenfrom the deep； instruments for the profit of a state should not be shownto the people。
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The tao in its regular course does nothing （for the sake of doing it）； and so there is nothing which it does not do。 If princes and kings were able to maintain it； all things would of themselves be transformed by them。 If this transformation became to me an object of desire； I would express the desire by the nameless simplicity。
Simplicity without a name。 Is free from all external aim。 With no desire； at rest and still； All things go right as of their will。
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（Those who） possessed in highest degree the attributes （of the Tao）did not （seek） to show them； and therefore they possessed them （in fullestmeasure）。 （Those who） possessed in a lower degree those attributes （soughthow） not to lose them； and therefore they did not possess them （in fullestmeasure）。 （Those who） possessed in the highest degree those attributesdid nothing （with a purpose）； and had no need to do anything。 （Those who）possessed them in a lower degree were （always） doing； and had need to beso doing。 （Those who） possessed the highest benevolence were （always seeking）to carry it out； and had no need to be doing so。 （Those who） possessedthe highest righteousness were （always seeking） to carry it out； and hadneed to be so doing。 （Those who） possessed the highest （sense of） proprietywere （always seeking） to carry it out； and had need to be so doing。 （Thosewho） possessed the highest （sense of） propriety were （always seeking） toshow it； and when men did not respond to it； they bared the arm and marchedup to them。 Thus it was that when the Tao was lost； its attributes appeared；when its attributes were lost； benevolence appeared； when benevolence waslost； the proprieties appeared。 Now propriety is the attenuated form ofleal…heartedness and good faith； and is also the commencement of disorder；swift apprehension is （only） a flower of the Tao； and is the beginningof stupidity。 Thus it is that the Great man abides by what is solid andeschews what is flimsy； dwells with the fruit and not with the flower。It is thus that he puts away the one and makes choice of the other。
＇*Note： 'leal…heartedness' = loyal…heartedness。＇？br》
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The things which from of old have got the One （the Tao） are
Heaven which by it is bright and pure； Earth rendered thereby firmand sure； Spirits with powers by it supplied； Valleys kept full throughtheir void； All creatures which through it do live； Princes and kings whofrom it get The model which to all they give。
All these are the results of the one （Tao）。
If heaven were not thus pure； it soon would rend； If earth were notthus sure； 'twould break and bend； Without these powers； the spirits soonwould fail； If not so filled； the drought would parch each vale； Withoutthat life； creatures would pass away； Princes and kings； without that moralsway； However grand and high； would all decay。
Thus it is that dignity finds its （firm） root in its （previous） meanness；and what is lofty finds its stability in the lowness （from which it rises）。Hence princes and kings call themselves 'Orphans；' 'Men of small virtue；'and as 'Carriages without a nave。' Is not this an acknowledgment that intheir considering themselves mean they see the foundation of their dignity？So it is that in the enumeration of the different parts of a carriage wedo not come on hat makes it answer the ends of a carriage。 They do notwish to show themselves elegant…looking as jade； but （prefer） to be coarse…lookingas an （ordinary） stone。？br》
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The movement of the Tao By contraries proceeds；
And weakness marks the course of Tao's mighty deeds。
All things under heaven sprang from it as existing （and named）； thatexistence sprang from
It as non…existent （and not named）。？br》
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Scholars of the highest class； when they hear about the Tao； earnestlycarry it into practice。 Scholars of the middle class； when they have heardabout it； seem now to keep it and now to lose it。 Scholars of the lowestclass； when they have heard about it； laugh greatly at it。 If it were not（thus） laughed at； it would not be fit to be the Tao。 Therefore the sentencemakers have thus expressed themselves：…
'The Tao； when brightest seen； seems light to lack： Who progress init makes； seems drawing back； Its even way is like a rugged track。 Itshighest virtue from the vale doth rise； Its greatest beauty seems to offendthe eyes； And he has most whose lot the least supplies。 Its firmest virtueseems but poor and low； Its solid truth seems change to undergo； Its largestsquare doth yet no corner show； A vessel great； it is the slowest made；Loud is its sound； but never word it said； A semblance great； the shadowof a shade。'
The tao is hidden； and has no name； but it is the Tao which is skilfulat imparting （to all things what they need） and making them complete。？br》
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The Tao produced One； One produced Two； Two produced Three； Three producedall things。 All things leave behind them the obscurity （out of which theyhave come）； and go forward to embrace the Brightness （into which they haveemerged）； while they are harmonised by the Breath of Vacancy。 What mendislike is to be orphans； to have little virtue； to be as carriages withoutnaves； and yet these are the designations which kings and princes use forthemselves。 So it is that some things are increased by being diminished；and others are diminished by being increased。 What other men （thus） teach；I also teach。 The violent and strong do not die their natural death。 Iwill make this the basis of my teaching。？br》
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The softest thing in the world dashes against and overcomes the hardest；that which has no （substantial） existence enters where there is no crevice。I know hereby what advantage belongs to doing nothing （with a purpose）。There are few in the world who attain to the teaching without words； andthe advantage arising from non…action。？br》
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Or fame of life； Which do you hold more dear？ Or life or wealth； Towhich would you adhere？ Keep life and lose those other things； Keep themand lose your life：…which brings Sorrow and pain more near？ Thus we maysee； Who cleaves to fame Rejects what is more great； Who loves large storesGives up the richer state。 Who is content Needs fear no shame。 Who knowsto stop Incurs no blame。 From danger free Long live shall he。？br》
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Who thinks his great achievements poor Shall find his vigour long endure。Of greatest fullness； deemed a void； Exhaustion ne'er shall stem the tide。Do thou what's straight still crooked deem； Thy greatest art still stupidseem； And eloquence a stammering scream。
Constant action overcomes cold； being still overcomes heat。 Purityand stillness give the correct law to all under heaven。？br》
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When the Tao prevails in the world； they send back their swift horsesto （draw） the dung…carts。 When the Tao is disregarded in the world； thewarhorses breed in the border lands。 There is no guilt greater than tosanction ambition； no calamity greater than to be discontented with one'slot； no fault greater than the wish to be getting。 Therefore the sufficiencyof contentment is an enduring and unchanging sufficiency。？br》
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Without going outside his door； one understands （all that takes place）under the sky； without looking out from his window； one sees the Tao ofHeaven。 The farther that one goes out （from himself）； the less he knows。Therefore the sages got their knowledge without traveling； gave their （right）names to things without seeing them； and accomplished their ends withoutany purpose of doing so。？br》
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He who devotes himself to learning （seeks） from day to day to increase（his knowledge）： he who devotes himself to the Tao （seeks） from day today to diminish （his doings）。 He diminishes it and again diminishes it；till he arrives at doing nothing （on purpose）。 Having arrived at this pointof non… action； there is nothing which he does not do。 He who gets as hisown all under heaven does so by giving himself no trouble （with that end）。If one take trouble （with that end）； he is not equal to getting as hisall under heaven。？br》
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The sage has no invariable smind of his own； he makes the mind of thepeople his mind。 To those who are good （to me）； I am good； and to thosewho are not （to me）； I am also good；…and thus （all） get to be good。 Tothose who are sincere （with me）； I am sincere； and to those who are notsincere （with me）； i am also sincere；…and thus （all） get to be sincere。The sage has in the world an appearance of indecision； and keeps his mindin a state of indifference to all。 The people all keep their eyes and earsdirected to him； and he deals with them all as his children。
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Men come forth and live； they enter （again） and die。 Of every ten threeare ministers of life （to themselves）； and three are ministers of death。there are also three in every ten whose aim is to live； but whose movementstend to the land （or place） of death。 And for what reason？ Because of theirexcessive endeavours to perpetuate life。 But I have heard that he who isskilful in managing the life entrusted to him for a time travels on theland without having to avoid buff coat or sharp weapon。 The rhinocerosfinds no place in him into which to thrust its horn； not the tiger a placein which to fix its claws； nor the weapon a place to admit its point。 Andfor what reason？ Because there is in him no place of death。
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All things are produced by the Tao； and nourished by its outflowingoperation。 They receive
