04道德经英译本85种-第309部分

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em。　He　acts　and　yet　does　not　claim　compensation　forso　doing。　When　he　brings　meritorious　work　to　completion　he　takes　no　creditfor　it。　For　only　by　not　taking　credit　for　these　accomplishments　are　thefruits　of　his　activities　kept　safe。

　　3

　　〃Do　not　elevate　the　worthies；　so　that　the　people　shall　not　contend。　Donot　value　scarce　commodities；　so　that　the　people　shall　not　become　robbers。Do　not　display　desirable　things；　so　that　minds　shall　not　become　disordered。''For　this　reason；　the　governance　of　the　Sage　lies　in　voiding　the　minds　ofthe　people；　filling　their　bellies；　weakening　their　ambitions；　and　strengtheningtheir　bones。　The　Sage　always　causes　the　people　to　have　no　knowledge　andno　desires　and　causes　the　ones　who　do　know　not　to　dare　to　act。　Because＇the　Sage＇　engages　in　non…activity；　there　is　nothing　he　fails　to　bringto　order。

　　4

　　The　Dao　is　void；　yet　when　it　is　put　to　use　it　would　seem　that　it　cannotbe　filled　up。　Abyss…like；　it　seems　to　be　the　ancestor　of　the　myriad　creatures。It　dulls　their　sharpness；　releases　their　tangles；　harmonizes　their　brightness；and　unites　their　dust。　It　is　deep…entering；　as　though　existing。　I　do　notknow　whose　progeny　it　is；　but　it　images　the　state　before　God。

　　5

　　Heaven　and　Earth　are　not　benevolent。　They　take　the　myriad　creatures　tobe　straw　dogs。　The　Sage　is　not　benevolent。　He　takes　the　common　people　tobe　straw　dogs。

　　The　space　between　Heaven　and　Earth　is　like　a　bellows。　It　is　void　andyet　does　not　collapse。　The　more　it　moves　the　more　it　sends　out。

　　An　excess　of　talk　＇aimed　at　fathoming　the　universe＇　is　fated　to　becomeimpoverished。　It　is　better　to　hold　＇it＇　inside。

　　6

　　The　valley　spirit　does　not　die。　It　is　called　the　dark　and　mysterious　female。The　portal　of　the　dark　and　mysterious　female　is　called　the　root　of　heavenand　earth。　It　has　a　kind　of　wispy　continuity　as　though　existing。　Use　itwithout　exertion。

　　7

　　The　highest　good　is　like　water。　Water　is　good　at　benefitting　the　myriadcreatures　and　does　not　contend。　It　takes　its　position　in　the　places　peoplehate；　and　so　it　approximates　to　the　Dao。

　　The　site　makes　a　residence　good。　Depth　makes　a　mind　good。　Benevolencemakes　giving　good。　Trustworthiness　makes　words　good。　Being　able　to　putthings　in　order　makes　government　good。　Being　able　to　make　actual　accomplishmentsmake　activities　good。　Timeliness　makes　movements　good。

　　Now　only　by　not　contending　can　there　be　the　absence　of　animosity。

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　　To　grasp　at　things　and　seek　to　fulfill　them　is　not　as　good　as　letting　thembe　finished。＇The　blade＇　that　is　tested　and　sharpened　cannot　be　long　protected。If　gold　and　jade　fill　one's　halls　no　one　can　guard　them　successfully。　Beingproud　because　of　wealth　and　noble　status　calls　down　its　own　retribution。The　Way　of　Heaven　is　that　when　one's　accomplishments　have　been　made　one　should　retire　from　the　scene。

　　10

　　Nurture　the　dark　soul　and　embrace　unity。　Can　you　do　so　without　fail？　Focusthe　lifebreath；　making　it　as　supple　as　possible。　Can　you　in　so　doing　belike　an　infant？　In　cleaning　up　the　dark　and　mysterious　vision；　can　yoube　without　defect？　In　loving　the　people　and　ordering　the　kingdom；　can　yoube　without　forceful　activity。　In　the　opening　and　closing　of　the　portalof　heaven；　can　you　play　the　female　part？　Although　your　awareness　reachesto　all　points；　can　you　yet　remain　without　the　use　of　knowledge？

　　Give　birth　to　them；　nurture　them。　And　yet　while　giving　birth　to　themdo　not　possess　them　and　while　acting　（i。e。；　nurturing）　claim　no　credit。Though　senior　to　them　do　not　rule　over　them。　This　is　called　the　dark　andmysterious　virtue。

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　　Thirty　spokes　surround　one　hub。　At　that　point　of　void　lies　the　utilityof　the　cart。　Mold　clay　to　make　pots。　In　the　void　lies　the　functionalityof　the　vessel。　Fashion　doors　and　windows　in　order　to　make　a　dwelling。　Inthe　void　lies　the　functionality　of　the　house。　So　what　is　substantial　＇ineach　case＇　provides　the　configuration　and　what　is　void　provides　the　functionality。

　　12

　　The　five　colors　blind　people's　eyes。　The　five　notes　of　the　scale　deafenpeople's　ears。　The　five　flavors　make　people's　palates　go　stale。　Gallopingabout　and　hunting　deranges　people's　minds。　Scarce　commodities　make　peopledo　injurious　deeds。　For　this　reason　the　Sage　acts　for　the　belly　and　notfor　the　eyes。　So　he　gets　rid　of　that　and　takes　this。

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　　Favor　and　disgrace　＇both＇　produce　alarm。　A　source　of　great　travail　is　one'sself。　What　is　meant　by　saying　〃Favor　and　disgrace　produce　alarm？''　Hewho　is　favored　is　someone's　inferior。　Receiving　favor　and　losing　it　bothcause　alarm。　That　is　what　is　meant　by　saying　that　〃Favor　and　disgraceproduce　alarm。''　What　is　meant　by　saying　〃A　source　of　great　travail　isone's　self？''　The　reason　I　＇can＇　have　a　great　travail　is　that　I　have　aself。　Should　I　no　longer　have　a　self　then　what　travail　could　there　be？So　those　who　take　their　selves　as　more　valuable　than　ruling　the　world　maybe　given　custody　of　the　world。　Those　who　love　themselves　more　than　rulingthe　world　may　be　entrusted　with　the　world。

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　　What　eludes　observation　is　called　yi　（level）。　What　escapes　hearing　is　calledxi　（silent）。　What　is　impalpable　is　called　wei　（minute）。　These　three　cannotbe　further　pursued；　so　I　meld　them　together　as　One。　Its　upper　part　is　notbright。　Its　lower　part　is　not　dark。　Unending；　it　cannot　be　adequately　namedand　so　returns　to　the　status　of　nothingness。　This　is　called　the　formlessform；　the　image　without　a　thing　to　be　imaged。　This　is　called　impalpableand　intangible。　Going　out　to　meet　it　we　do　not　see　its　head。　Followingit　we　do　not　see　its　end。　Grasp　the　Dao　of　antiquity　to　manage　what　ishere　today。　Be　able　to　know　the　ancient　beginnings。＇The　chain　from　antiquityto　the　present＇　is　called　the　Thread　running　through　the　Dao。

　　15

　　Those　of　old　who　were　good　at　being　knight…scholars　were　subtle；　were　possessedof　ineffable　efficacy；　and　were　in　dark　and　mysterious　confluence；　so　profoundthat　they　could　not　be　perceived。　Only　because　they　cannot　be　perceiveddo　I　give　them　a　forced　description。　Cautious　as　though　crossing　a　＇frozen＇stream　in　wintertime；　apprehensive　as　though　in　fear　of　people　on　all　foursides；　deferential　like　a　guest。　Riven　like　ice　on　the　verge　of　melting。Wholesome　like　the　Uncarved　Block。　Accepting　like　a　valley。　Turbid　as　thoughhaving　been　muddled。　Who　can　be　muddled　in　order　to　gradually　become　clear？Who　can　be　tranquil　in　order　that　activity　will　gradually　stir？　Those　whoare　protected　in　this　Dao　will　not　desire　fullness。　For　only　by　not　beingfull　is　one　able　to　be　tattered　and　yet　newly　complete。

　　16

　　Promote　the　heights　of　vacuity。　Preserve　the　wholesomeness　of　tranquility。The　myriad　creatures　arise　side　by　side　and　＇prepared　by　having　maintainedvacuity　and　tranquility＇　I　observe　their　recapitulations。　For　these　creaturesin　profusion　each　return　once　more　to　their　root。　To　return　to　the　rootis　called　tranquility；　which　in　turn　is　called　submitting　again　to　Heaven'smandate。　Returning　to　Heaven's　mandate　is　called　being　constant。　Knowingthe　constant　is　called　enlightenment。　Should　one　not　know　the　constant；one　would　wantonly　commit　evil　deeds。　By　knowing　the　constant　one　can　accept。By　accepting　one　is　impartial。　By　being　impartial　one　is　kingly。　By　beingkingly　one　is　in　concord　with　Heaven。　By　being　in　concord　with　Heaven　oneis　on　the　Dao。　By　being　on　the　Dao　one　is　long…lasting；　and　even　thoughone　should　lose　one's　body　one　would　not　be　endangered。

　　17

　　The　people　do　not　know　that　the　Highest　exists。　They　praise　and　seek　toget　close　to　those　on　the　next　level。　They　fear　those　on　the　next　level；and　despise　those　on　the　level　below　that。

　　〃When　trust　is　inadequate　there　will　be　untrustworthiness。''

　　How　remote　they　appear　in　their　＇valuing　words　=＇　unwillingness　to　speaklightly。　When　their　accomplishments　come　to　fruition　and　events　followtherefrom　in　their　natural　course；　then　the　common　people　all　say：　〃Wedid　it　of　our　own　accord。''

　　18

　　When　the　great　Dao　is　abandoned　there　then　appear　benevolence　and　righteousness。When　intelligence　and　knowledge　come　into　being　there　then　appears　greatartifice。　When　the　six　kinds　of　kin　are　no　longer　in　harmony　then　filialpiety　and　parental　compassion　appear。　When　the　realm　is　in　disorder　thenthere　come　to　be　loyal　ministers。

　　19

　　Extirpate　sageliness；　discard　wisdom；　and　the　people　will　be　benefitteda　hundredfold。　Extirpate　benevolence；　discard　righteousness；　then　the　peoplewill　return　to　filial　piety　and　parental　compassion。　Extirpate　cleverness；discard　profit；　then　robbers　and　thieves　will　be　no　more。　The　＇foregoing＇three　＇principles＇　are　inadequately　ornamented；　and　so　I　cause　them　tohave　＇provisional　maxims＇　under　which　they　are　subsumed：　Display　the　UnbleachedFabric　and　embrace　the　Uncarved　Block。　Lessen　selfish　interests　and　decreasedesires。＇Extirpate　study　and　have　no　worries。＇

　　20

　　Extirpate　study　and　there　will　no　longer　be　worries。　What　difference　isthere　between　a　sound　of　compliance　and　an　angry　rebuff？　How　far　is　goodfrom　evil？　〃What　people　fear　one　cannot　fail　to　fear。''　How　wild　and　faroff　the　mark！　The　multitudes　are　joyous　as　though　partaking　in　the　tai…laosacrifice；　or　as　though　ascending　the　terraces　in　springtime。　I　alone　amplacid　like　something　before　there　is　even　an　inkling　of　it；　like　an　infantbefore　it　has　learned　to　smile。　Dispirited；　as　though　having　no　place　towhich　to　return。　The　multitudes　all　have　an　excess；　and　I　alone　seem　tohave　a　deficit。　I　have　the　mind　of　a　stupid　person；　so　chaotic。　The　ordinarypeople　scintillate；　I　alone　am　muddled。　The　ordinary　people　are　very　prying；I　alone　am　closed　off。＇They　are＇　agitated　like　the　sea；　blown　like　＇they＇would　never　stop。　The　multitudes　of　people　all　have　their　goals。　I　aloneam　an　obstinate　fool　and　seem　uncouth。　I　alone　am　different　from　othersand　value　taking　sustenance　from　the　Mother。

　　21

　　The　greatest　virtue's　ability　to　accept　follows　only　from　the　Dao。　TheDao　takes　its　guise　as　a　creature　only　impalpably　and　intangibly。　Intangibleand　impalpable　there　are　foreshadowings　within　it。　Impalpable　and　intangiblethere　are　creatures　within　it。　Secluded　and　obscure；　there　is　vitality