04道德经英译本85种-第162章
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Those who take the place of the chief executioners are ＇also＇ killed。
This is called usurping the Master Carpenter。
＇Among＇ those who usurp the Master Carpenter
There are few who do not cut their hands。
75
The people抯 starving
Is because of their superior抯 consumption of too many taxes。
Thus the starvation。
The people抯 difficulty to govern
Is because of their superior抯 possessive governing。
Thus the difficulty to govern。
The people抯 reckless deaths
Are because of their seeking the thickness of life。
Thus the reckless deaths。
Only those who do not use life to contrive
Are indeed skilled at valuing life。
76
＇At＇ a man抯 birth； he is flexible and weak。
＇At＇ his death； he is firm and strong。
＇At＇ the birth of trees and grasses； they are flexible and light。
＇At＇ their death； they are dried out and withered。
Therefore； those who are firm and strong are followers of death。
Those who are flexible and weak are disciples of life。
Therefore
The strong army is necessarily destroyed。
The strong tree necessarily snaps。
The strong and large occupy the inferior position。
The flexible and weak occupy the superior position。
77
The Way of Heaven梚ts similarity to stretching a bow？
That which is high棧t＇ pulls it down。
That which is low棧t＇ lifts it up。
That which has excess棧t＇ reduces it。
That which is lacking棧t＇ adds to it。
The Way of Heaven
Takes away ＇where＇ there is excess
And adds to ＇where there is＇ lack。
The way of people
Necessarily different
Takes away ＇where there is＇ lack
In order to offer to ＇that which＇ has excess。
Who can have surplus by means of offering ＇it＇ to the world？
Only those who have the Tao。
Therefore； the sages
Act but do not presume
Achieve goals but do not dwell ＇on them＇。
They do not desire to be seen as praiseworthy or despicable。
78
There is nothing in the world as flexible and weak as water。
And ＇among＇ those things that work at the firm and the strong
There is nothing that can surpass it ＇in this＇
For it is without means ＇for the hard and strong＇ to alter it。
The victory of the weak over the strong
The victory of the flexible over the firm
There are none in the world who do not know ＇of these＇。
None who cannot practice ＇them＇。
Therefore do the sages say：
揂ccepting the filth of the kingdom？br》 This is called taking charge of the gods of soil and the gods of grain。
To accept the banes of the kingdom？br》 This is to become the ruler of the world。？br》
Correct sayings seem contradictory。
79
＇After＇ pacifying great hatred
Surely there exists remaining resentment。
How can ＇this＇ be considered good？
Therefore； the sages keep the left side ＇of an＇ agreement
And do not demand ＇the right side＇ from people。
Having virtue； ＇one＇ manages an agreement。
Lacking virtue； ＇one＇ manages to deprive。
The Heavenly Tao is not personal。
＇It＇ always give＇s＇ kindly to people。
80
The small kingdom ＇with＇ few people：
Causes them to have the equipment of ten noblemen but not to use it。
Causes the people to give weight to death and not to move far away。
Though having boats and carriages； they抳e no place to ride them。
Though having armor and weapons； they抳e no place to exhibit them。
Causes the people to return to knotting rope and using it。
Sweetens their meals
Beautifies their clothes
Pacifies their abodes
Gladdens ＇them in＇ their customs。
The neighboring kingdoms see each other in the distance
Hearing the sounds of each other抯 chickens and dogs。
The people arrive at old age ＇and eventually＇ die
Without going to or coming from each other。
81
Sincere speech is not pleasing。
Pleasing speech is not sincere。
Those who are good do not argue。
Those who argue are not good。
Those who understand are not broadly learned。
Those who are broadly learned do not understand。
The sages do not accumulate。
Already； by means of doing for people
They have more and more for themselves。
Already； by means of giving to people
They have more and more梩oo much梖or themselves。
The Way of Heaven is to benefit and not to harm。
The Way of sages is to do but not to struggle。
This translation or excerpts from it may be freely reproduced for non…commercial purposes。
？Aalar Fex； 2006
English_Gauthier_TTK
Das Tao Te King von Lao Tse
Chinese … English by
Andre Gauthier
1
The spirit one can talk about is not the eternal spirit； and what youcan name is not the eternal name。 Nameless…Tao is the beginning of theheavens and the Earth。 If you name it…it is no more than Matter。
Therefore： he who conceives of nature freely grasps this Spirit andhe who strives for material things is left with only the shell。 Spiritand matter are both one in their origin； yet different in appearance。 Thisunity is a mystery…truly the mystery of all mysteries； the gate to allspirituality。
2
Only when man recognizes beauty as such does ugliness become reality。Only when man recognizes goodness as such does evil become reality。 Because：being and nothingness began as one。 Weight and weightlessness cannot existalone。 Distance and brevity prove each other and so do height and depth。Tune and voice abound together and past and present flow into one。 Thereforethe Sage remains in serenity whatever happens and silently does his teaching。As matters proceed； the Sage is not irritated。 He works but wants no possessions。He acts but does not linger at single things。 He creates but does not hangon a single word and because he is not tied to It； he will never miss It。
3
Not to give preference to the high and mighty will deter the envy ofthe people in order。 To demonstrate no desire will give them peace in theirhearts。 Therefore； when the Sage governs； he frees his people of passionatewishes and offers serenity to their souls。 The Sage weakens greedy curiosityand strengthens the backbone of the upright。 So does he master true serenityin good government。
4
The Spirit is free of things yet inexhaustible in its impact。 The Spiritis like the creator of all being。 He dulls the sharp meanness that clarifiesall confusion。 He unifies in kindness。 He knows the oneness of man withall dust。 The Spirit is eternal。 I know not when it began。 It almost seemedto have preceded the Lord Itself。
5
Heaven and earth know no preference。 They look upon all beings as uponwooden animals。 The sage knows no preference。 He looks upon people as ifthey were made of wood。 The space between heaven and earth is like an oceanof wind and the emptiness of which creation follows creation。 Words cannotdescribe it。 It must be perceived by one's inmost self。？br》
6
The Spirit of the deep never dies。 It is the eternal mother： The gatewaythrough which wind The ever…protecting roots of heaven and earth。 It iseternal becoming； effortless creation。？br》
7
Heaven and earth endure forever。 Why do Heaven and earth endure eternally？Because they live not for themselves But for eternity。 So does the Sagewithdraw In order that his inner Self may advance。 He loses his Self topreserve his self。 Is it not that he fulfills his Being by giving up hisbeing？
8
Generosity is like the Waters。 It is a balm to all beings and rejectsnone。 It dwells in places shunned by the masses； and therefore close tothe Spirit。 Generosity seeks out in dwellings the humble； in thinking depth；in giving love； in speaking truth； in ruling justice； in work knowledgein all our deeds the proper time。 Generosity does not reject and thereforewill not be rejected。？br》
9
The full decanter if carried will spill over； The knife in use willlose its edge。 Treasures of gold and gems are difficult to protect。 Wealthand rank when joined by arrogance will now perish。 To fulfill one
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