04道德经英译本85种-第33章
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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 he produces； he nourishes。 Producing； he does not claim the possession ＇of virtue＇； acting； he does not presume upon ＇his ability＇。 Though he be a veteran among his fellows； he assumes no seignory over them。 This may be called Sublime Virtue棧he highest development of TAO＇。
11
Thirty spokes； uniting in a nave； were employed ＇in olden times＇ before the invention of carriages。 Clay made into utensils was employed before the time of palaces and dwellings ＇when there were no sacrificial vases； goblets； or bowls＇。 A door and a window； hewn ＇in a hill…side＇； did duty for a residence before the erection of houses。 Wherefore； the possession of these things may be regarded as beneficial； while their ＇former＇ absence may be said to have been useful ＇in that it led to the necessity of their being made＇。
* In support of this translation； vide the Commentaries of Confucius on the Y？ Ching； Part II； chap。 2。
12
The five colours blind the eyes of men。 The five tones deafen their ears。 The five flavours vitiate their palates。 Galloping and hunting induce derangement of the mind。 Objects that are difficult of attainment lead them to incur obstacles； ＇or injury梚n their pursuit＇。
Thus the Sage cares for his inner self； and not for that which his eye can see； for which reason he discards the latter and preserves the former。
13
Favour and disgrace are alike a cause of fear。 Honours bring great calamity upon the body。
What is it that one calls favour and disgrace？ Disgrace implies downfal； the loss of one and subjection to the other； are equally causes of apprehension。 Therefore it may be said that favour and disgrace both give rise to fear。
And what is meant by saying that honours bring calamity upon the body？ The calamities which come upon me are the consequence of my possessing a body； had I none； what calamities could I incur？
Wherefore； if the honours which come upon me personally are on account of my position as a ruler； then the whole Empire will subject itself to me； and those who cultivate personal benevolence in ruling may commit themselves to the Empire for ever。
14
That which may be looked for； but proves invisible； is called the Distant。 That which may be listened for； but proves inaudible； is called Vacancy。 That which may be clutched at； but proves intangible； is called the Subtle。 Words are inadequate thoroughly to examine these three properties； therefore they blend together and become One。
Above； it is not bright； below； it is not dim。 Continuous in endurance； it cannot be named。 In reverting to vacuity it may be called the Form of Formlessness； the Image of the Non…existent； for which reasons it is unsearchable。
Standing opposite to it； one cannot see its head ＇front＇； following it； one cannot perceive its back ＇or foot…prints＇。
Obtaining the TAO of ancient times； and applying it as an aid to the methods in vogue at the present day； so that one is able to arrive at a knowledge of its long…past origin； may be called ＇getting＇ the Germ； or Clue； of TAO。
15
＇The TAO of＇ those eminent for wisdom in the olden times was subtle； mysterious； recondite； and penetrating； its depths were uncognizable by others。 These； ＇the non…adepts＇； being unable to learn it； strove by main force； therefore； to act it out in practice。 They endured ＇the hardships of their search＇ as those who ford streams in the winter。 Cautious were they； as those who dread ＇the ridicule of＇ their neighbours； reverent were they； as those who entertain a visitor； expansive were they； as ice on the point of melting； simple and unpolished were they； as unhewn wood； vacant were they； as a ravine； undiscerning were they； as turbid water。
Who is able to make turbid water grow gradually clear by reducing it to quiescence？ Who is able to impart ＇unending＇ life to that which is at rest by setting it in perpetual motion？ Those who preserve this TAO desire no fulness； wherefore； having no fulness； they are able to guard it in their hearts for ever and it never requires to be renewed。
16
When the extreme of emptiness is reached ＇as by Heaven＇； and quiescence rigidly preserved ＇as by Earth＇； then all things are simultaneously produced； and by this ＇example＇ I observe their revolutions。 All things； after flourishing like the herb yün； return each to what it sprang from。 Returning to this source is called quiescence； and this implies a reversion to the original ordinance ＇of Heaven＇。 Reversion to the original ordinance ＇of Heaven＇ is called the basis or pivot ＇###＇ of TAO。 Knowledge of this may be called enlightenment； while ignorance of it leads to a reckless working…out of one's own ruin。 He who knows it； bears with others。 Bearing with others； he is just； being just； he is fit to be a king； being a king； he is the associate of Heaven ＇whose decree he holds and whose ordinancee he carries out＇。 Heaven is ＇the offspring of＇ TAO； and TAO survives the death of him who is the embodiment of it； living on unharmed for ever。
17
Those of pre？minent wisdom and purity knew ＇this TAO＇ intuitively from their birth； and so possessed it。 Those of the second rank梩he men of virtue梐pproached it nearly； and eulogised it。 Those of the third rank梬ho were still above the commonalty梥tood in awe of it。 Those of the lowest rank held it in light esteem。 Their belief in it was superficial； or imperfect； while there were even some who did not believe in it at all。
＇The first＇ spoke only with forethought and calculation； as though honouring their words。 When their ＇public＇ labours were achieved； and affairs progressed unimpeded； the people all said； 〃This is our natural and spontaneous condition。〃
18
When the Great TAO ＇of the Five Rulers and the Three Dynasties＇ fell into disuse； Benevolence and Rectitude appeared。
* This refers to the rise of ethical science under the Sages梐 substitute for the silent guidance of TAO。 under which the golden age of China had been passed。
Men of wisdom and kindness came forth； and then hypocrisy began to spread棧ood men were counterfeited by the base＇。 Discord arose in families； and this manifested ＇by contrast＇ the virtues of filial piety and compassion。 The State was thrown into anarchy； and this led to the appearance of faithful Ministers。
19
When Sages are rejected as rulers； and the services of the wise are discarded； the people's wealth will increase a hundredfold； ＇for their hearts will all be set on covetousness＇。 When benevolence and rectitude ＇in government＇ are abjured； ＇such will be the height of disorder that＇ the people will revert to their natural qualities of filial piety and compassion ＇by sheer force of reaction＇。 When ingenuities of luxury and eagerness for gain are renounced； there will be no more robbers棧or there will be no accumulations of wealth to be worth stealing＇。 These three propositions show that mere externals are insufficient for good government； and therefore each man should be ordered to confine himself to performing his own special work in life。
* It is evident； from the forced interpretation of the above sentences； that the Commentator has expended all his ingenuity in an attempt to clear Lao Tsze from the imputation of reviling the Sages and repudiating ethical morality。 How far he has succeeded； those who are familiar with the Confucianist expositors are able to judge for themselves。
20
By looking always on the reality of things； and preserving the simple truth； ＇the people＇ will become less selfish and have fewer desires； and by pursuing their researches ＇into the Doctrine＇ to the utmost limit； they may avoid sorrow。
How small is the distance dividing a prompt affirmative from a sycophantic acquiescence； ＇yet＇ how great is that between virtue and immorality！ I cannot but fear that which is feared by others。＇Their scholarship＇； how neglected is it！ It is still night with them。
The world is joyful and merry as on a day of sacrifice； or as those who moun
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