04道德经英译本85种-第432章
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It seems to be older than Heaven。
1。 Waley （1977； 146） observes； 慏ust is the Taoist symbol for the noise and fuss of everyday life。？The Tao exists everywhere ？even in ch抏n； dust。
5
Heaven and Earth are not benevolent；
They regard the Ten Thousand Things as straw dogs。？br》 The Sage is not benevolent；
He regards the Hundred Families？as straw dogs。
The space between Heaven and Earth is like a bellows：
It is empty； yet not exhausted；
The more it is used； the more it produces。
Many words exhaust themselves。
It is better to watch over what is within。？
1。 Straw dogs were made to be sacrificial offerings at religious ceremonies。 Afterwards； having served their purpose； they would be thrown away and trampled under foot in the street or burned as fuel。 （See Ch抏n Ku…ying 1977； 70； P。 J。 Lin 1977； 12； Wilhelm 1985； 65； Welch 1966； 42； and Wieger 1988； 88。）
2。 i。e。 all people。
3。 presumably； the Tao。 But the 慹mpty centre？may well be alluding to the bellows simile already introduced； if this is so； the 慹mpty centre？of the bellows should be likened to the space between Heaven and Earth。 This space is where mankind dwells； and this line may be an exhortation discouraging people from presuming too much； or taking on tasks beyond their capacity。 This interpretation at least accords with the general philosophy of the Tao Te Ching。 Cf。 Welch （1966； 44？） for an illuminating analysis of this chapter。
6
The Spirit of the Valley never dies。
It is called the Mysterious Female。？br》 The gate of the Mysterious Female is the source of Heaven and Earth。
Ever…abiding； always existing；
It can be used； but never exhausted。
1。 presumably； the Mother of the Ten Thousand Things （which is the Tao itself）。 This chapter is obscure。 Lau （1963； xxxviii杋x） suggests it echoes a primitive creation myth。
7
Heaven is eternal and Earth everlasting。
They are eternal and everlasting because they do not exist for themselves；
And thus they last forever。
This is why the Sage puts himself last； yet stays out ahead；
He forgets himself and is thus preserved。
Is this not because being selfless； he will thereby be fulfilled？
8
The superior man is like water。
Water benefits the Ten Thousand Things； but does not compete with them。
It stays in the places which people despise；
And thus is close to Tao。
For his dwelling he chooses good ground；
he has a mind that loves the profound；
is benevolent when dealing with others；
is sincere when he speaks；
preserves order when ruling；
shows competence in business；
and takes action at the proper time。
Because he does not compete； he is beyond reproach。
9
Rather than fill the cup to the brim； it is better to stop in time。
The finely honed blade will soon lose its sharpness。
Fill the hall with gold and jade； and no one can guard it。
Those who take pride in their wealth and honours； attract their own downfall。
To stop when the task is finished is the Way of Heaven。
10
Can you embrace the oneness of everything with body and soul
Without being distracted？
When concentrating your breath to bring about softness；
Can you be like a baby？
Can you clean your profound mirror and make it free from blemish？？br》 Can you love the people and rule the country
Yet be without knowledge？
When the gates of Heaven open and close？br》 Can you keep to the role of the female？？br》 When your intelligence has penetrated to the four corners
Can you refrain from acting？
To produce things and nourish them；
To bring them forth without possessing them；
To benefit them without reward；
And lead without imposing；
Is called profound Virtue。
1。 this may allude to a meditation technique。 The 憄rofound mirror？is a simile for the mind； making it 慺ree from blemish？is to avoid making emotional responses to the events and circumstances of the everyday world。
2。 perhaps； simply； 憌hen things happen？
3。 i。e。 remain passive and refrain from acting。
11
Thirty spokes are fixed to the hub；
It is the hole in the hub which makes the wheel useful。
Clay can be shaped into a vessel；
But it is the space inside which gives it its usefulness。
Doors and windows are cut out to make a room；
The room is useful only because of the holes。
Therefore； gain from what does exist；
And make use of what doesn抰 exist。
12
The five colours blind the eyes；？br》 The five notes deafen the ears；？br》 The five tastes spoil the palate；？br》 Riding and hunting madden the mind；
Rare treasure will distract one from the path。
Therefore the Sage provides for his inner needs； and not for his eyes。
Thus he rejects one and chooses the other。
1。 The five primary colours are： red； yellow； green or blue； black and white。
2。 The five notes of the Chinese pentatonic scale are： C； D； E； G and A。
3。 The five tastes are： sweet； sour； bitter； acrid； and salty。
13
Favour and disgrace equally cause apprehension。
Fortune and misfortune have their origin in our own bodies。
What is meant by saying that favour and disgrace equally cause apprehension？
Favour is for inferior people：
Being favoured leads to the apprehension of losing favour；
And losing it leads to the fear of greater misfortune。
This means that favour and disgrace equally cause apprehension。
What is meant by saying that fortune and misfortune have their origin in our own bodies？
Having a body； I am liable to misfortune；
If I had no body； what misfortune could I suffer？
Therefore； he who values the world as much as his own body
Is fit to rule the empire。
And he who loves the world as much as his own body
May be entrusted to care for all beneath Heaven。
14
Looked for； it cannot be seen：
it is not visible。
Listened for； it cannot be heard：
it makes no sound。
Grasped at； it cannot be held：
it is not tangible。
These three？are beyond scrutiny。
But they are blended in the One。
On top it is not bright；
Underneath it is not dark。
It is unceasing and cannot be named；
It returns to nothingness。
It is called the formless form
And the imageless image。
That is why it is called obscure and indistinct。
Go to meet it； and you will find no beginning。
Follow after it； and you will find no end。
Hold to the ancient Tao
In order to manage events in the present。
Knowing the ancient beginning
Is called holding to Tao抯 thread。？
1。 i。e。 the three qualities of being invisible； soundless； and intangible。
2。 or following the principle/system/tradition of Tao。
15
In ancient times masters of the Tao were possessed of a subtle mystery and a penetrating perception；
Too profound to be understood。
Because they were too profound to be understood；
All we can do is describe their outward appearance：
Cautious； like one crossing a river in winter；
Hesitant； like one who fears his neighbours；
Reserved； like one who is a guest；
Yielding； like ice that is melting；
Simple； like an uncarved block；
Open； like a wide valley；
Obscure； like muddy water。
Who can make muddy water clear by keeping still？
Who can； from rest； gradually stir to life？？br》 Those who hold fast to the Tao
Have no desire to be filled。
Having no desire to be filled
They can endure all wear yet never need to be renewed。
1。 These two lines may allude to a meditation technique （cf。 LaFarge 1994； 357）。
16
Become completely empty。
Hold firm to stillness。
The Ten Thousand Things come to life； then return whence they came：
They increase and flourish； but each returns to its source。
Returning to the source is stillness； it is what is destined。
What is destined is unchanging。
To know what is unchanging is to have insight；
Being ignorant of what is unchanging leads to misfortune。
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