04道德经英译本85种-第168章

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　　73

　　He　whose　boldness　appears　in　his　daring　（to　do　wrong；　in　defiance　ofthe　laws）　is　put　to　death；　he　whose　boldness　appears　in　this　not　daring（to　do　so）　lives　on。　Of　these　two　cases　the　one　appears　to　be　advantageous；and　the　other　to　be　injurious。　but
　　When　Heaven's　anger　smites　a　man；　Who　the　cause　shall　truly　scan？
　　On　this　account　the　sage　feels　a　difficulty　（as　to　what　to　do　in　theformer　case）。　It　is　the　way　of　Heaven　not　to　strive；　and　yet　it　skillfullyovercomes；　not　to　speak；　and　yet　it　is　skilful　in　（obtaining）　a　reply；does　not　call；　and　yet　men　come　to　it　of　themselves。　Its　demonstrationsare　quiet；　and　yet　its　plans　are　skilful　and　effective。　The　meshes　of　thenet　of　Heaven　are　large；　far　apart；　but　letting　nothing　escape。？br》
　　74

　　The　people　do　not　fear　death；　to　what　purpose　is　it　to　（try　to）　frightenthem　with　death？　If　the　people　were　always　in　awe　of　death；　and　I　couldalways　seize　those　who　do　wrong；　and　put　them　to　death；　who　would　dareto　do　wrong？　There　is　always　One　who　presides　over　the　infliction　of　death。He　who　would　inflict　death　in　the　room　of　him　who　so　presides　over　it　maybe　described　as　hewing　wood　instead　of　a　great　carpenter。　Seldom　is　itthat　who　undertakes　the　hewing；　instead　of　the　great　carpenter；　does　notcut　his　own　hands！？br》
　　75

　　The　people　suffer　from　famine　because　of　the　multitude　of　taxes　consumedby　their　superiors。　It　is　through　this　that　they　suffer　famine。　The　peopleare　difficult　to　govern　because　of　the　（excessive）　agency　of　their　superiors（in　governing　them）。　It　is　through　this　that　they　are　difficult　to　govern。The　people　make　light　of　dying　because　of　the　greatness　of　their　laboursin　seeking　for　the　means　of　living。　It　is　this　which　makes　them　think　lightof　dying。　Thus　it　is　that　to　leave　the　subject　of　living　altogether　outof　view　is　better　that　to　set　a　high　value　on　it。？br》
　　76

　　Man　at　his　birth　is　supple　and　weak：　at　his　death；　firm　and　strong。（so　it　is　with）　all　things。　Trees　and　plants；　in　their　early　growth；　aresoft　and　brittle；　at　their　death；　dry　and　withered。　Thus　it　is　that　firmnessand　strength　are　the　concomitants　of　death；　softness　and　weakness；　theconcomitants　of　life。　Hence　he　who　（relies　on）　the　strength　of　his　forcesdoes　not　conquer；　and　a　tree　which　is　strong　will　fill　the　outstretchedarms；　（and　thereby　invites　the　feller。）　Therefore　the　place　of　what　isfirm　and　strong　is　below；　and　that　of　what　is　soft　and　weak　is　above。
　　77

　　May　not　the　Way　（or　Tao）　of　Heaven　be　compared　to　the　（method　of）　bendinga　bow？　The　（part　of　the　bow）　which　was　high　is　brought　low；　and　what　waslow　is　raised　up。　（So　Heaven）　diminishes　where　there　is　superabundance；and　supplements　where　there　is　deficiency。　It　is　the　Way　of　Heaven　to　diminishsuperabundance；　and　supplements　where　there　is　deficiency。　It　is　the　Wayof　Heaven　to　diminish　superabundance；　and　to　supplement　deficiency。　Itis　not　so　with　the　way　of　man。　He　takes　away　from　those　who　have　not　enoughto　add　to　his　own　superabundance。　Who　can　take　his　own　superabundance　andtherewith　serve　all　under　heaven？　Only　he　who　is　in　possession　of　the　Tao！Therefore　the　（ruling）　sage　acts　without　claiming　the　results　as　his；　heachieves　his　merit　and　does　not　rest　（arrogantly）　in　it：…he　does　not　wishto　display　his　superiority。？br》
　　78

　　There　is　nothing　in　the　world　more　soft　and　weak　than　water；　and　yetfor　attacking　things　that　are　firm　and　strong　there　is　nothing　that　cantake　precedence　of　it；…for　there　is　nothing　（so　effectual）　for　which　itcan　be　changed。　Every　one　in　the　world　knows　that　the　soft　overcomes　thehard；　and　the　weak　the　strong；　but　no　one　is　able　to　carry　it　out　in　practice。Therefore　a　sage　has　said

　　'He　who　accepts　his　state's　reproach；　Is　altars'　lord；　To　him　who　bearsmen's　direful　woes　They　all　the　name　of　King　accord。'
　　Words　that　are　strictly　true　seem　to　be　paradoxical。？br》
　　79

　　When　a　reconciliation　is　effected　（between　two　parties）　after　a　greatanimosity；　there　is　sure　to　be　a　grudge　remaining　（in　the　mind　of　the　onewho　was　wrong）。　And　how　can　this　be　beneficial　（to　the　other）？　Therefore（to　guard　against　this）；　the　sage　keeps　the　left…hand　portion　of　the　recordof　the　engagement；　and　does　not　insist　on　the　（speedy）　fulfillment　of　itby　the　other　party。　（So）；　he　who　has　the　attributes　（of　the　Tao）　regards（only）　the　conditions　of　the　engagement；　while　he　who　has　not　those　attributesregards　only　the　conditions　favourable　to　himself。　In　the　Way　of　Heaven；there　is　no　partiality　of　love；　it　is　always　on　the　side　of　the　good　man。？br》
　　80

　　In　a　little　state　with　a　small　population；　I　would　so　order　it；　that；though　there　were　individuals　with　the　abilities　of　ten　or　a　hundred　men；there　would　be　no　employment　of　them；　I　would　make　the　people；　while　lookingon　death　as　a　grievous　thing；　yet　not　remove　elsewhere　（to　avoid　it）。　Thoughthey　had　boats　and　carriages；　they　should　have　no　occasion　to　ride　in　them；though　they　had　buff　coats　and　sharp　weapons；　they　should　have　no　occasionto　don　or　use　them。　I　would　make　the　people　return　to　the　use　of　knottedcords　（instead　of　the　written　characters）。　They　should　think　their　（coarse）food　sweet：　their　（plain）　clothes　beautiful；　their　（poor）　dwellings　placesof　rest；　and　their　common　（simple）　ways　sources　of　enjoyment。　There　shouldbe　a　neighboring　state　within　sight；　and　the　voices　of　the　fowls　and　dogsshould　be　heard　all　the　way　from　it　to　us；　but　I　would　make　the　peopleto　old　age；　even　to　death；　not　have　any　intercourse　with　it。？br》
　　81

　　Sincere　words　are　not　fine；　fine　words　are　not　sincere。　Those　who　areskilled　（in　the　Tao）　do　not　dispute　（about　it）；　the　disputatious　are　notskilled　in　it。　Those　who　know　（the　Tao）　are　not　extensively　learned；　theextensively　learned　do　not　know　it。　The　sage　does　not　accumulate　（for　himself）。The　more　that　he　expends　for　others；　the　more　does　he　possess　of　his　own；the　more　that　he　gives　to　others；　the　more　does　he　have　himself。　With　allthe　sharpness　of　the　Way　of　Heaven；　it　injures　not；　with　all　the　doingin　the　way　of　the　sage　he　does　not　strive。　　




　

　　
English_Gibbs_TTK
　　Das　Tao　Te　King　von　Lao　Tse
　　Chinese　…　English　by
　　Tam　Gibbs；　1981

　　1

　　The　tao　that　can　be　talked　about　is　not　the　Absolute　Tao。
　　If　it　can　be　named；　it　is　not　an　Absolute　name。
　　That　which　has　no　name　is　the　origin　of　heaven　and　earth；
　　That　which　has　a　name　is　the　Mother　of　all　things。

　　Thus；　if　always　without　desire；　one　can　observe　indescribable　marvels；
　　If　always　desirous；　one　sees　merest　traces。
　　These　two　come　from　the　same　source　but　are　differently　named。
　　Both　are　called　Mysterious。
　　The　mystery　of　the　Mysterious　is　the　gateway　to　all　indescribable　marvels。

　　2

　　If　everyone　understands　the　beautiful　as　beauty；　there　must　be　ugliness。
　　If　everyone　understands　goodness　as　good；　there　must　be　not　good。

　　Being　and　not　being　are　mutually　arising；
　　Difficult　and　easy　are　complementary；
　　Long　and　short　arise　from　comparison；
　　Higher　and　lower　are　interdependent；
　　Vocalisation　and　verbalisation　harmonise　with　each　other；
　　Before　and　after　accompany　each　other。

　　This　is　why　the　Sage　manages　affairs　of　Non…action　and　performs　wordless　teaching。
　　The　myriad　things　are　made　without　the　slightest　word。
　　Nature　gives　birth　but　does　not　possess。
　　It　acts　but　does　not　demand　subservience。
　　Only　because　it　claims　no　credit　is　it　indispensable。

　　3

　　Not　honouring　men　of　worth　keeps　the　people　from　competing；
　　Not　wanting　rare　things　keeps　the　people　from　thievery；
　　Not　showing　off　desirous　objects　keeps　the　hearts　of　the　people　from　disaster。

　　That　is　why　the　Sage　governs　himself　by　relaxing　the　mind；　reinforcing　the　abdomen；　gentling　the　will；　strengthening　the　bones。

　　Always　cause　the　people　to　be　without　knowledge　or　desires。
　　Cause　the　intelligent　ones　to　dare　not　act。
　　Let　there　be　Non…action　and　there　is　nothing　that　will　not　be　well　regulated。

　　4

　　The　Tao　is　empty；　yet　when　applied　it　is　never　exhausted。
　　So　deep　it　is；　it　seems　to　be　the　ancestor　of　all　things。

　　Blunting　sharp　edges；　resolving　confusions；