04道德经英译本85种-第32章
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the Pure Essence；' kindly sent to me by my friend M。 Ké？ta Goo； of the Imperial Japanese Diplomatic Service； while the present volume was passing through the press。 It is well worth study。
1
The TAO； or Principle of Nature； may be discussed ＇by all＇； it is not the popular or common Tao棧。g。； the tao…li of ethics； dealing with the ### and the ###＇。
Its Name may be named ＇i。e。； the TAO may receive a designation； though of itself it has none＇； but it is not an ordinary name； ＇or name in the usual sense of the word； for it is a presentment or ειδωλον of the Infinite＇。
Its nameless period was that which preceded the birth of the Universe； ＇the ###＇；
In being spoken of by name； it is as the Progenitrix of All Things； ＇the period of the ###； which divided and produced the ###＇。
It is therefore in habitual passionlessness ＇the ### or Quiescent phase of TAO＇ that its mystery may be scanned； and in habitual desire ＇the ### or Active phase of TAO＇ that its developments may be perceived。
These two conditions； the Active and the Quiescent； alike proceed ＇from TAO＇； it is only in name that they differ。 Both may be called profundities； and the depth of profundity is the gate of every mystery。
2
The Beautiful being once recognised as such by the world； the Repulsive appears ＇as its converse＇。 Goodness being once recognised as such； Evil appears in like manner。 Thus existence and non…existence produce each other； the difficult and the easy bring about each other； the long and the short impart form to each other； the high and low comply ＇or change places＇ with each other； sounds and voices harmonise with each other； priority and sequence alternate with each other。
Wherefore the Sage pursues a policy of inaction； and teaches men in silence； ＇i。e。； he conforms to the TAO or Course of Nature； which proceeds silently and spontaneously； and thus the people learn to govern themselves by his example without needing the interferences of legislation and instruction＇。
He forms all things without shrinking ＇from the labour＇； produces them without claiming the possession ＇of virtue＇； acts without presuming on ＇his ability＇； and completes his achievements without taking any credit to himself。 It is only he who thus does not stand upon his merit； and therefore his merit does not depart from him。
3
＇The Sage＇； by not showing exclusive approval of those who are eminent in virtue； prevents the people from quarrelling； by not setting high store on things difficult to obtain； he prevents the people from becoming robbers； by closing his eyes to objects of desire； he secures his heart from corruption。 Wherefore the Sage； in governing； does so with a heart empty ＇of all distractions and temptations＇； but a bosom full ＇of justice and benevolence＇； he makes his will pliant； his bodily frame…work firm； he ever keeps the people from ＇harmful＇ knowledge and desires； and prevents those who have such knowledge from daring to put it into practice。 He pursues a policy of inaction； and there is therefore nothing that is left ungoverned。
4
The TAO is full ＇q。d。； exhaustless and complete＇； yet in operation as though not self…elated。 In its origin it is as it were the Ancestor of All Things。 It chastens asperity； it unravels confusion； it moderates the radiance ＇proceeding from those in whom TAO is embodied梥ee Chuang Tsze； 'Kêng…sang Ch憉'＇； and it identifies itself with the sordid ones of the earth ＇the 〃dust〃 or common people梥ee Mencius； Book V； chap。 1； sec。 3； q。d。； it enables a man to associate with the base without being defiled＇。 Pellucid ＇as a spreading ocean＇ it yet has the semblance of permanence。 I know not whose offspring it is。 Its ειδωλον existed before God was。
5
If Heaven and Earth were not benevolent； they would regard creation in the light of grass ＇which is worthless＇ and dogs ＇which are killed＇。 If the Sage were not benevolent； he would likewise regard the people in the light of grass and dogs。
* The Commentator insists at some length that the phrase ### is hypothetical； and must not be taken as stating an actual fact。
The space between Heaven and Earth may be compared to a leathern bag； or box； ＇a receptacle with Heaven for a lid and Earth for a floor＇。 It is a vacuum ＇outside which there is nothing＇； exercising no pressure ＇on that which is within＇； the more it moves； the more prolific it is。 Those who talk too much will often come to an end of their words。 It is better to maintain rectitude ＇inwardly＇。
6
The Spirit of the Depths is immortal； it is called the Azure ＇Heaven＇ and the Mother ＇Earth＇。 The passage through which these Two Influences ＇###＇ emerge and enter is called the root ＇or nidus＇ of the visible creation。 They are ceaseless in action as though permanent； and may be drawn upon ＇used； or laid under contribution＇ without ever being exhausted。
* Compare the passage ### in the ###。
7
Heaven is everlasting； Earth endures。 The reason of the endurance of Heaven and Earth is that they were not self…produced。 Therefore it is that they are able to endure for ever。 Thus； though the Sage ＇in imitation of them＇ regards the cultivation of his body as of secondary importance； his body still progresses ＇of its own accord＇； he discards his body； and yet his body is preserved。 Is not this because he has no selfishness？ Wherefore he is able to realise all his wishes ＇in carrying out the principles of TAO in his own person＇。
8
The goodness of the Ruler resembles water ＇in pliancy； adaptability； and fertilising power＇。 The goodness of water is beneficial to all things； and that without struggling。
The abiding…place ＇of the Imperial goodness＇ is despised by the multitude ＇for it is lowly梤eferring to the downward course of water＇； and therefore it is near to TAO。 Wherever it dwells； it sanctifies the spot。 In the heart； its sanctifying properties are unfathomable。 In bestowing； it sanctifies benevolence； in speaking； it sanctifies trustworthiness； in administration； it sanctifies government； in the fulfilment of daily work； it sanctifies ability； in the adoption of public measures it sanctifies acting seasonably。 It alone never strives against ＇or places itself in opposition to＇ anyone； and therefore it gives rise to no resentful feelings。
9
It is better to desist altogether； than； having once grasped ＇the TAO＇； to pride oneself on one's self…sufficiency。 Research； if carried on to too keen a point； prevents the preservation of the body ＇q。d。； hastens death＇。 When a hall is filled up with gold and jewels； it cannot be guarded intact。 When wealth and honours are combined with arrogance； they themselves invoke calamity。 To keep oneself in the background when merit has been achieved and fame has followed in its wake； this is the way of Heaven。
10
Having received； in the birth…process； a living soul； one is able； by preserving its individuality ＇pure and uncorrupted＇； to prevent disunion ＇with the pure original＇。 By controlling the vital force； and bringing it to the utmost degre'e of pliancy； one is able to become as a little child again棧evert to one's pristine state of innocence＇。 By washing and cleansing oneself of that which Heaven alone can see ＇i。e。； secret sins＇； one may become without one blemish。 By governing the Empire by love towards the people； one is able to keep them from knowing ＇evil； they will live in an atmosphere of contentment and trust＇。
When the Door of Heaven is now open； now closed； then the Female Principle will disappear； ＇all will be pure Yang＇。
* The Commentator points out that this is the Door of Virtue； through which men are permitted by Heaven to pass to and fro； and these will be assimilated with the Yang in all its purity； which is dominated by ###。 The admixture of Yin and Yang in a man's heart leads to disturbance； and is therefore to be avoided。 The opening and closing of the Door are to be understood as signifying ### and ### respectively。
If one's understanding reaches in every direction； he can disregard knowledge ＇as such； there will be no such thing； to him； as ignorance＇。 What h
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