04道德经英译本85种-第37章
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When the world is without TAO； ＇q。d。； in a state of war or anarchy＇； war…horses are born even in remote wilds； ＇they are bred everywhere＇。
There is no sin greater than that of permitting desire。 There is no calamity greater than discontent。 There is no fault greater than the desire of gain。 Wherefore the sufficiency of those who are contented is an enduring sufficiency。
47
＇There are those who＇ understand all about the Empire without going out of doors。＇There are those who＇ see the course of Heaven without peeping through the lattice。
The further one goes ＇in pursuit of TAO＇ the less one knows of it。
Thus the Sage has knowledge without going in quest； he can identify things without seeing them； and he achieves results without working。
48
In pursuing the study ＇of TAO＇ there will be daily increase； in acting out the TAO ＇when learnt＇ there will be daily diminution。
* This marks the characteristics of the two stages。 In the first the man appears to make rapid progress in learning and philosophy； and so cuts a figure before the world； in the second； he becomes simple； humble； self…effacing； and thus may be said to diminish。
When this diminution is still further diminished； he will arrive at a state of inaction； or quiescence。
There is nothing that cannot be done by inaction。＇The Sage＇ ever employs inaction in administering the Empire。 As for those who put themselves to trouble in the matter； they are inadequate to the task of government。
49
The Sage's heart is not immutable； he regards the people's heart as his own。
The virtuous I encourage； or approve； the unvirtuous I would incite to virtue。 The virtue ＇of the Sage＇ makes others virtuous。
The trustworthy I trust； the untrustworthy I would make trustworthy。 The virtue ＇of the Sage＇ engenders trust。
When the Sage occupies the throne of the Empire； he is anxiously bent on making it all of one mind。 The people all fix their ears and eyes on him； and the Sage treats them as his children。
50
Men； in being born； emerge； in dying； they enter。
* Commentator：？The birth of man resembles the emergence of an insect from its grub stage； or larva； when he comes to die； his ### returns to Heaven and his ### to Earth； while his corpse enters the soil。〃
There are thirteen organs ot life棧he four limbs and nine openings＇。
There are thirteen causes of death棧he departure of the three souls； the seven spirits； the vital force； the Yin and the Yang＇。
There are thirteen seats of death in the active life of men棧he eight extremities of the compass and the five elements＇。
* This means that death may be met with in all places； and occur from all causes梬ater； fire； etc。
And why is it thus？ It is that the succession of births is a substantial ＇property of TAO＇。
Now I have heard it said that a man who understands how to protect his life will never meet with rhinoceros or tiger while travelling by land； if he enters the army； he will not shrink from the weapons ＇of the enemy＇。
* The Commentator refers us to Mencius； Kung Sun Ch憃u； Bk。 II； Part I； chap。 2； sec。 7。
Thus the rhinoceros has nothing for his horn to attack； the tiger has nothing on which to stretch his claws； the soldier has no use for his blade。 How is this to be accounted for？ It is that the man keeps out of the reach of death。
* He never meets wild animals because he avoids their track； he is not slain in battle because he is brave； and does not fear the enemy。
51
What TAO produces； its Energy nourishes。 The things ＇so produced and nourished＇ have form； which is determined by the nature of their surroundings； so that there is nothing in the whole world that does not reflect honour upon TAO and reverence upon its Energy。
The honour thus paid to the one； and the reverence paid to the other； is the result of no command； it is the ordinary and natural condition of things。 Therefore what TAO produces； Energy nourishes。 Everything is nurtured as it grows； is brought to maturity when complete； is protected while being fed。＇TAO＇ produces without claiming merit； it works without presuming； it causes increase without destroying。 This is called Sublime Virtue。
52
In the beginning of the world there was that which became the world's Mother。
If one knows the Mother； he will likewise recognise the offspring； and to the end of his days he will incur no danger。
If one represses his lustful inclinations and closes his door； he will be in quietude all his life： but if he gives rein to voluptuousness and indulges his desires； there will never be any salvation for him。
* The character ### tui here refers to the 58th Diagram of the Yi Ching； and must be translated； accordingly； as the ###。
He who can perceive things that are minute is called clear…sighted。 He who husbands his weakness is called resolute； or strongminded。 He who uses the light that is in him will revert to his native perspicacity。 Not exposing the body to disaster implies the practice of ethical morality。
* That is to say； if a man is always free from harm； you may be sure he does nothing to outrage propriety and virtue； seeing that immorality is actually harmful to the body。
53
Given that I am possessed of all…embracing knowledge； I act in accordance with the great TAO。 Only； there is danger in conferring ＇this privilege＇ on others； for the great TAO is far removed； and the common people are addicted to walking in cross…roads。
When the Imperial Court is devoid ＇of virtuous ministers＇； the fields will be entirely neglected； and the granaries entirely empty。
To dress in rich embroideries； to carry a sharp sword； to be wasteful in food and drink； and to have a superabundance of wealth and goods； this is to be what may be called a robber…chief； this is not TAO； indeed！
54
The man who knows how to establish ＇virtue＇ never fears its being uprooted。 The man who knows how to maintain ＇virtue＇ never fears its escaping him。 The sons and grandsons of such never rest in offering sacrifices to them。
The virtue of him who cultivates TAO in his own person is genuine。
The virtue of him who cultivates it in his own home is superabundant ＇in that he has charity to spare for others＇。
The virtue of him who cultivates it in his village is enduring。
The virtue of him who cultivates it in his State is exuberant。
The virtue of him who cultivates it in the Empire is universal。
Wherefore I judge the persons of others by my own person； the families of others by my own family； the villages of others by my own village； the States of others by my own State； the Empire ＇of the ancient kings＇ by the Empire I rule to…day。
How do I know the acquiescence of the world ＇in the cultivation of TAO＇？桞y this method。
55
He who possesses virtue inwardly may be compared to a new…born child。 Venomous reptiles will not sting him； savage beasts will not lie in wait for him； birds of prey will not clutch at him； his bones are supple； his sinews pliable； so that he has a firm grip。
Before the principle of sexual connection was known； the ＇cosmic＇ embryo was formed； this was because the germinating essences ＇of the Yin and Yang＇ had come together。
* This rendering differs widely from that of Su Tsz…yu； which is much simpler； and more in continuity with what goes before。 His exposition has been adopted by Julien：？He ＇the ungrown boy＇ knows nothing yet of the union of the sexes； but nevertheless certain parts of his body experience a virile orgasm。 That comes from the perfection of the semen。〃 The view of Lü Tsu is however borne out by several passages in the Yi Ching。 The character ### is explained as synonymous with ###。 Julien translates it virilia； 〃si pueri recens nati virilia； absque cupiditate surgunt ＇###＇； id e seminis redundantia； non cordis ardore oriri patet。〃 Lü Tsu sees a more philosophical meaning in the passage than this。
To cry all day； and yet not become hoarse； this comes from the completion of the harmony。
* Here； again； a certain want of
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