04道德经英译本85种-第79部分

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ust　deliberately　allow　it　to　flourish。
　　This　is　called　subtle　illumination。　Flexible　and　yielding　overcome　adamant　coerciveness。
　　Fish　shouldn't　be　taken　from　the　depths；　the　effective　tools　of　the　nation　shouldn't　be　shown　to　others。

　　37

　　The　Way　is　always　uncontrived；　yet　there's　nothing　it　doesn't　do。
　　If　lords　and　monarchs　could　keep　to　it；　all　beings　would　evolve　spontaneously。　When　they　have　evolved　and　want　to　act；　I　would　stabilize　them　with　nameless　simplicity。
　　Even　nameless　simplicity　would　not　be　wanted。　By　not　wanting；　there　is　calm；　and　the　world　will　straighten　itself。

　　38

　　Higher　virtue　is　not　ingratiating；　that　is　why　it　ha　virtue。　Lower　virtue　does　not　forget　about　reward；　that　is　why　it　is　virtueless。
　　Higher　virtue　is　uncontrived；　and　there　is　no　way　to　contrive　it。　Lower　virtue　is　created；　and　there　is　a　way　to　do　it。
　　Higher　humanity　is　created；　but　there　is　no　way　to　contrive　it。　Higher　duty　is　done；　and　there　is　a　way　to　do　it。　Higher　courtesy　is　done；　but　no　one　responds　to　it；　so　there　is　forced　repetition。
　　Therefore　virtue　comes　after　the　loss　of　the　Way；　humanity　comes　after　the　loss　of　virtue；　duty　comes　after　the　loss　of　humanity；　courtesy　comes　after　the　loss　of　duty。
　　Manners　mean　loyalty　and　trust　are　thin；　and　disarray's　beginning。　Foresight　is　a　flower　of　the　Way；　and　the　beginning　of　ignorance　too。
　　Therefore　great　people　dwell　in　the　thick；　not　the　thin。　They　abide　in　the　substance；　not　the　flower。　So　they　leave　the　latter　and　take　the　former。

　　39

　　When　unity　was　attained　of　old；　heaven　became　clear　by　attaining　unity；　earth　became　steady　by　attaining　unity；　spirit　was　quickened　by　attaining　unity；
　　valley　streams　were　filled　by　attaining　unity；　all　beings　were　born　by　attaining　unity；　and　by　attaining　unity　lords　acted　rightly　for　the　sake　of　the　world。　What　brought　this　about　was　unity：
　　without　means　of　clarity；　heaven　may　burst；　without　means　of　steadiness；　earth　may　erupt；　without　mens　of　quickening；　spirit　may　be　exhausted；　without　means　of　filling；
　　valley　streams　may　dry　up；　without　means　of　birth；　all　beings　may　perish；　without　means　of　acting　rightly；　lords　may　stumble。
　　Therefore　nobility　is　rooted　in　humility；　loftiness　is　based　on　lowliness。
　　Thais　is　why　noble　people　refer　to　themselves　as　alone；　lacking；　and　unworthy。　Is　this　not　being　rooted　in　humility？　So　there　is　no　praise　in　repeated　praise；　they　don't　want　to　be　like　jewels　or　like　stones。
　　So　there　is　no　praise　in　repeated　praise；
　　they　don't　want　to　be　like　jewels　or　like　stones。

　　40

　　Return　is　the　movement　of　the　Way；　yielding　is　the　function　of　the　Way。
　　All　things　in　the　world　are　born　of　being；　being　is　born　of　nonbeing。

　　41

　　When　superior　people　hear　of　the　Way；　they　carry　it　out　with　diligence。　When　middling　people　hear　of　the　way；　it　sometimes　seems　to　be　there；　sometimes　not。
　　When　lesser　people　hear　of　the　Way；　they　ridicule　it　greatly。　If　they　didn't　laugh　at　it；　it　wouldn't　be　the　Way。
　　So　there　are　constructive　sayings　on　this：　The　Way　of　illumination　seems　dark；　the　Way　of　advancement　seems　retiring；　the　Way　of　equality　seems　to　categorize；　higher　virtue　seems　empty；　greater　purity　seems　ignominious；　broad　virtue　seems　insufficient；
　　constructive　virtue　seems　careless。　Simple　honesty　seems　changeable；　great　range　has　no　boundaries；　great　vessels　are　finished　late；　the　great　sound　has　a　rarefied　tone；　the　great　image　has　no　form；
　　the　Way　hides　in　namelessness。　Only　the　Way　can　enhance　and　perfect。

　　42

　　The　Way　produces　one；　one　produces　two；　two　produce　three；　three　produce　all　beings：
　　all　beings　bear　yin　and　embrace　yang；　with　a　mellowing　energy　for　harmony。
　　The　things　people　dislike　are　only　to　be　alone；　lacking；　and　unworthy；　yet　these　are　what　monarchs　call　themselves。
　　Therefore　people　may　gain　from　loss；　and　may　lose　from　gain。
　　What　others　teach；　I　also　teach。　The　strong　cannot　master　their　death：　I　take　this　to　be　the　father　of　teachings。

　　43

　　What　is　softest　in　the　world　drives　what　is　hardest　in　the　world。　Nonbeing　enters　where　there　is　no　room；　that　is　how　we　know　noncontrivance　enhances。
　　Unspoken　guidance　and　uncontrived　enhancement　are　reached　by　few　in　the　world。

　　44

　　Which　is　closer；　your　name　or　your　body？　Which　is　more；　your　body　or　your　possessions？　Which　is　more　destructive；　gain　or　loss？
　　Extreme　fondness　means　great　expense；　and　abundant　possessions　mean　much　loss。
　　If　you　know　when　you　have　enough；　you　will　not　be　disgraced。　If　you　know　when　to　stop；　you　will　not　be　endangered。　It　is　possible　thereby　to　live　long。

　　45

　　Great　completeness　seems　incomplete；　its　use　is　never　exhausted。　Great　fullness　seems　empty；　its　use　is　never　ended。　Great　directness　seems　restrained；
　　great　skill　seems　inept；　great　eloquence　seems　inarticulate。
　　Movement　overcomes　cold；　stillness　overcomes　heat。　Clear　stillness　is　right　for　the　world。

　　46

　　When　the　world　has　the　Way；　running　horses　are　retired　to　till　the　fields。　When　the　world　lacks　the　Way；　war…horses　are　bred　in　the　countryside。
　　No　crime　is　greater　than　discontent；　no　fault　is　greater　than　possessiveness。
　　So　the　satisfaction　of　contentment　is　always　enough。

　　47

　　They　know　the　world　without　even　going　out　the　door。　They　see　the　sky　and　its　pattern　without　even　looking　out　the　window。
　　The　further　out　it　goes；　the　less　knowledge　is；　therefore　sages　know　without　going；　name　without　seeing；　complete　without　striving。

　　48

　　For　learning　you　gain　daily；　for　the　Way　you　lose　daily。
　　Losing　and　losing；　thus　you　reach　noncontrivance；　be　uncontrived；　and　nothing　is　not　done。　Taking　the　world　is　always　done　by　not　making　anything　of　it。
　　For　when　something　is　made　of　it；　that　is　not　enough　to　take　the　world。

　　49

　　Sages　have　no　fixed　mind；　they　make　the　minds　of　the　people　their　mind：
　　they　improve　the　good；　and　also　improve　those　who　are　not　good；　that　virtue　is　good。
　　They　make　sure　of　the　true；　and　they　make　sure　of　the　untrue　too；　that　virtue　is　sure。
　　The　relation　of　sages　to　the　world　is　one　of　concern：　they　cloud　their　minds　for　the　world；　all　people　pour　into　their　ears　and　eye；　and　sages　render　them　innocent。

　　50

　　Exiting　life；　we　enter　death。
　　The　followers　of　life　are　three　out　of　ten；　the　followers　of　death　are　three　out　of　ten；　in　the　lives　of　the　people；　the　dying　grounds　on　which　they　are　agitated　are　also　three　out　of　ten。　What　is　the　reason？　Because　of　the　seriousness　with　which　they　take　life　as　life。
　　It　has　been　said　that　those　who　maintain　life　well　do　not　meet　rhinos　or　tigers　on　land　and　do　not　arm　themselves　in　war。
　　There　is　no　way　for　rhinos　to　gore　them；　there　is　no　way　for　tigers　to　claw　them；　there　is　no　way　for　weapons　to　get　at　them。　Why？　Because　they　have　no　dying　ground。

　　51

　　The　Way　gives　birth；　virtue　nurtures；　things　form；　momentum　completes。　Therefore　all　beings　honor　the　Way　and　value　its　Virtue。
　　The　honor　of　the　Way　and　the　value　of　Virtue　are　not　granted　by　anyone；　but　are　always　naturally　so。　So　the　Way　gives　birth　and　nurtures；　makes　grow　and　develops；　completes　and　matures；　builds　up　and　breaks　down。
　　It　produces　but　does　not　possess；　it　acts　without　presumption；　it　fosters　growth　without　ruling。　This　is　called　hidden　Virtue。

　　52

　　The　world　has　a　beginning　that　is　the　mother　of　the　world。
　　Once　you　have　found　the　mother；　thereby　you　know　the　child。　Once　you　know　the　child；　you　return　to　keep　the　mother；　not　perishing　though　the　body　may　die。
　　Close　your　eyes；　shut　your　doors；　and　you　do　not　toil　all　your　life。
　　Open　your　eyes；　carry　out　your　affair；　and　you　re　not　saved　all　your　life。
　　Seeing　the　small　is　called　clarity；　keeping　flexible　is　called　strength。
　　Using　the　shining　radiance；　you　return　again　to　the　light；　not　leaving　anything　to　harm　yourself。　This　is　called　entering　the　eternal。

　　53

　　Causing　one　flashes　of　knowledge　to　travel　the　Great　Way；　only　its　application　demands　care。
　　The　Great　Way　is　quite　even；　yet　people　prefer　byways。
　　When　courts　are　extremely　fastidious；　the　fields　are　seriously　neglected；　and　the　granaries　are　very　empty；
　　They　wear　colorful　clothing　and　carry　sharp　swords；　eat　and　drink　their　fill　and　possess　more　than　enough。　This　is　called　the　vanity　of　thieves；　it　is　not　the　Way。

　　54

　　Good　construction　does　not　fall　down；　a　good　embrace　does　not　let　go；　their　heirs　honor　them　unceasingly。
　　Cultivate　it　in　yourself；　and　that　virtue　is　real；　cultivate　it　in　the　home；　and　that　virtue　is　abundant；　cultivate　it　in　the　locality；　and　that　virtue　lasts；　cultivate　it　in　the　nation；　and　that　virtue　is　rich；　cultivate　it　in　the　world；　and　that　virtue　is　universal。
　　So　observe　yourself　by　yourself；　observe　the　home　by　the　home；　observe　the　locality　by　the　locality；　observe　the　nation　by　the　nation；　observe　the　world　by　the　world。
　　How　do　I　know　the　world　is　as　it　is？　By　this。

　　55

　　The　richness　of　subliminal　virtue　is　comparable　to　an　infant：　poisonous　creatures　do　not　sting　it；　wild　beasts　do　not　claw　it；　predatory　birds　do　not　grab　it。　Its　tendons　are　flexible；　yet　its　grip　is　firm。
　　Even　while　it　knows　not　of　the　mating　of　male　and　female；　its　genitals　get　aroused；　this　is　the　epitome　of　vitality。
　　It　can　cry　all　day　without　choking　or　getting　hoarse；　this　is　the　epitome　of　harmony。　Knowing　harmony　is　called　constancy；　knowing　constancy　is　called　clarity；
　　enhancing　life　is　called　propitious；　the　mind　mastering　energy　is　called　strong。
　　When　beings　climax　in　power；　they　wane；　this　is　called　being　unguided。　The　unguided　die　early。

　　56

　　Those　who　know　do　not　say；　those　who　say　do　not　know。
　　Close　the　senses；　shut　the　doors；　blunt　the　sharpness；　resolve　the　complications；　harmonize　the　light；　assimilate　to　the　world。　This　is　called　the　mysterious　sameness。
　　It　cannot　be　made　familiar；　yet　cannot　be　estranged；　it　cannot　be　profited；　yet　cannot　be　harmed；　it　cannot　be　valued；　yet　cannot　be　demeaned。　Therefore　it　is　precious　for　the　world。