04道德经英译本85种-第387章

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　　18

　　When　the　great　Dao　is　abandoned　there　then　appear　benevolence　and　righteousness。When　intelligence　and　knowledge　come　into　being　there　then　appears　greatartifice。　When　the　six　kinds　of　kin　are　no　longer　in　harmony　then　filialpiety　and　parental　compassion　appear。　When　the　realm　is　in　disorder　thenthere　come　to　be　loyal　ministers。

　　19

　　Extirpate　sageliness；　discard　wisdom；　and　the　people　will　be　benefitteda　hundredfold。　Extirpate　benevolence；　discard　righteousness；　then　the　peoplewill　return　to　filial　piety　and　parental　compassion。　Extirpate　cleverness；discard　profit；　then　robbers　and　thieves　will　be　no　more。　The　＇foregoing＇three　＇principles＇　are　inadequately　ornamented；　and　so　I　cause　them　tohave　＇provisional　maxims＇　under　which　they　are　subsumed：　Display　the　UnbleachedFabric　and　embrace　the　Uncarved　Block。　Lessen　selfish　interests　and　decreasedesires。＇Extirpate　study　and　have　no　worries。＇

　　20

　　Extirpate　study　and　there　will　no　longer　be　worries。　What　difference　isthere　between　a　sound　of　compliance　and　an　angry　rebuff？　How　far　is　goodfrom　evil？　〃What　people　fear　one　cannot　fail　to　fear。''　How　wild　and　faroff　the　mark！　The　multitudes　are　joyous　as　though　partaking　in　the　tai…laosacrifice；　or　as　though　ascending　the　terraces　in　springtime。　I　alone　amplacid　like　something　before　there　is　even　an　inkling　of　it；　like　an　infantbefore　it　has　learned　to　smile。　Dispirited；　as　though　having　no　place　towhich　to　return。　The　multitudes　all　have　an　excess；　and　I　alone　seem　tohave　a　deficit。　I　have　the　mind　of　a　stupid　person；　so　chaotic。　The　ordinarypeople　scintillate；　I　alone　am　muddled。　The　ordinary　people　are　very　prying；I　alone　am　closed　off。＇They　are＇　agitated　like　the　sea；　blown　like　＇they＇would　never　stop。　The　multitudes　of　people　all　have　their　goals。　I　aloneam　an　obstinate　fool　and　seem　uncouth。　I　alone　am　different　from　othersand　value　taking　sustenance　from　the　Mother。

　　21

　　The　greatest　virtue's　ability　to　accept　follows　only　from　the　Dao。　TheDao　takes　its　guise　as　a　creature　only　impalpably　and　intangibly。　Intangibleand　impalpable　there　are　foreshadowings　within　it。　Impalpable　and　intangiblethere　are　creatures　within　it。　Secluded　and　obscure；　there　is　vitalitywithin　it。　Its　vitality　is　exceedingly　genuine。　Within　it　there　is　regularity。From　antiquity　down　to　the　present　its　true　name　has　never　been　cast　aside；and　so　by　means　of　that　true　name　the　progenitor　of　the　multitudes　is　tobe　inspected。　How　do　I　know　the　guises　of　the　progenitor　of　the　multitudes？By　this。

　　22

　　〃Crumpled　then　whole；　twisted　then　straight；　sunken…in　then　full；　tatteredthen　new；　having　little　then　acquiring　much；　having　much　then　being　madedeluded''…for　these　reasons；　the　Sage　embraces　the　One　to　become　thestandard　for　the　world。　He　does　not　show　himself　off　and　so　is　luminous。He　does　not　justify　himself　and　so　is　illustrious。　He　does　not　boast　ofhimself　and　so　has　merit。　He　does　not　brag　on　himself　and　so　is　seniorto　the　rest。　For　only　by　his　not　being　contentious　does　it　happen　thatnone　in　the　world　can　contend　with　him。　How　could　it　have　been　empty　wordswhen　the　ancients　said：　〃Crumpled　then　whole？''　Verily　such　a　one　shallreturn　whole　to　his　source。

　　23

　　To　be　taciturn　is　the　way　of　nature。　For　a　gale　cannot　last　the　whole　morning。A　torrential　rain　cannot　last　the　entire　day。　What　makes　them？　Heaven　andEarth。　How　can　humans　make　things　endure　for　long　when　not　even　Heavenand　Earth　can　do　so？　So　in　engaging　in　activities；　those　who　act　in　accordwith　the　Dao　are　akin　to　the　Dao；　those　who　act　in　accord　with　Virtue　areakin　to　Virtue；　and　those　who　act　in　accord　with　Loss　are　akin　to　Loss。Those　who　act　in　accord　with　the　Dao　are　welcomed　by　the　Dao。　Those　whoact　in　accord　with　Virtue　are　welcomed　by　Virtue。　Those　who　act　in　accordwith　Loss　are　welcomed　by　Loss。

　　〃When　trust　is　inadequate；　there　will　be　untrustworthiness。''

　　24

　　Those　who　rise　on　tiptoe　do　not　stand　firm。　Those　who　straddle　as　wideas　possible　cannot　move。　Those　who　show　themselves　off　are　not　luminous。Those　who　justify　themselves　are　not　illustrious。　Those　who　boast　of　themselveshave　no　merit。　Those　who　brag　on　themselves　do　not　stand　senior　to　others。In　respect　of　the　Dao；　these　＇behaviors＇　are　said　to　be　leftovers　and　excrescences。Creatures　always　loath　them；　and　so　those　who　have　the　Dao　do　not　involvethemselves　therewith。

　　25

　　There　is　a　thing　that　was　turbidly　formed；　born　before　Heaven　and　Earth。Solitary　and　vacant；　it　stands　alone　and　unchanging。　It　reaches　everywherewithout　falling　into　any　danger。　It　can　be　the　mother　of　the　world。　I　knownot　its　taboo　name。　To　serve　as　a　name…for…outsiders　I　call　it　Dao；　andif　forced　to　provide　a　taboo　name　will　call　it　the　Great。　Being　great　meansgoing　forward。　Going　forward　means　being　far。　Being　far　means　turning　backon　itself。　So　the　Dao　is　great；　Heaven　is　great；　Earth　is　great；　and　theking　is　also　great。　Within　the　domain　there　are　four　greats；　and　the　theking　is　one　of　them。　Humans　model　themselves　on　Earth；　Earth　models　itselfon　Heaven；　Heaven　models　itself　on　the　Dao；　and　the　Dao　models　itself　onwhat　is　as　it　is　in　itself。

　　26

　　Heaviness　is　the　root　of　lightness。　Tranquility　is　the　ruler　of　agitation。For　this　reason；　the　Sage　travels　all　day　without　departing　from　his　heavy…framedvehicle。　Only　when　there　are　encircling　way　stations　does　he　reside　athis　ease　in　seclusion。

　　How　can　a　ruler　of　a　myriad　chariots　treat　himself　with　levity　comparedto　the　＇things　of　the＇　world？

　　If　one　＇abandons　oneself　to＇　levity　then　one　loses　one's　roots；　andif　one　becomes　agitated　then　one　will　lose　one's　autonomy。

　　27

　　Good　traveling　leaves　no　ruts。　Good　speech　gives　rise　to　no　reproach。　Goodreckoning　does　not　depend　on　counting　slips。　Good　closures　need　no　barsand　yet　cannot　be　opened。　Good　bonds　employ　no　rope　and　yet　cannot　be　undone。For　this　reason　the　Sage　is　always　good　at　saving　people　and　so　none　isabandoned。　He　is　always　good　at　saving　creatures　and　so　none　is　abandoned。＇This　condition＇　is　called　practicing　brightness。　So　the　good　person　isthe　teacher　of　those　who　are　not　good；　and　people　who　are　not　good　arethe　raw　materials　for　those　who　are　good。　Should　one　fail　to　value　histeacher　or　fail　to　love　his　raw　materials；　then　although　he　might　be　knowledgeable；he　would　be　yet　greatly　deluded。　This　is　spoken　of　as　the　cardinal　mystery。

　　28

　　Know　the　male；　but　keep　to　the　female　and　be　thus　a　valley　to　the　world。When　one　is　a　valley　to　the　world；　the　constant　virtue　will　not　desertone　and　one　will　return　to　the　state　of　being　an　infant。　Know　the　whitebut　keep　to　the　black　and　be　thus　a　model　to　the　world。　If　one　is　a　modelto　the　world；　then　the　constant　virtue　will　not　decline　and　you　will　returnto　the　limitless。　Know　glory　but　keep　to　disgrace　and　so　be　a　valley　tothe　world。　If　one　is　a　valley　to　the　world　then　constant　virtue　will　besufficient　and　you　will　return　to　the　Uncarved　Block。　When　the　UncarvedBlock　is　cut　asunder　it　then　becomes　utensils。＇But＇　should　a　Sage　usesuch　a　man；　that　person　would　become　a　senior　official。　Truly　great　fabricationdoes　not　involve　cutting。

　　29

　　Should　one　desire　to　take　the　world　and　control　it；　I　see　that　there　wouldbe　no　end　＇to　one's　involvement＇。　The　world　is　a　holy　vessel　and　cannotbe　controlled。　Those　who　try　to　control　it　harm　it。　Those　who　clutch　atit　lose　it。　For　some　things　go　before　and　some　things　follow。　Some　thingssnort　and　some　things　blow。　Some　things　are　strong　and　some　things　arepuny。　Some　things　are　nurtured　and　others　are　destroyed。　For　that　reasonthe　Sage　gets　rid　of　extremes；　extravagances；　and　excesses。

　　30

　　Those　who　use　the　Dao　to　aid　the　masters　of　men　do　not　employ　weapons　totake　the　world　by　force。　That　tactic　is　good　at　recoiling　upon　its　origin：Where　armies　have　trodden　thorns　and　brambles　spring　up。　After　the　greatarmies　there　must　follow　bad　years。　In　the　case　of　the　good　use　of　armies；they　are　employed　only　until　results　are　obtained　and　nobody　dares　usethem　to　grab　power。　When　results　are　obtained　they　dare　not　brag。　Whenresults　are　obtained　they　dare　not　boast。　When　results　are　obtained　theydare　not　be　arrogant。　When　re