04道德经英译本85种-第99章

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　　What　others　teach；　I　also　teach。　The　strong　cannot　master　their　death：　I　take　this　to　be　the　father　of　teachings。

　　43

　　What　is　softest　in　the　world　drives　what　is　hardest　in　the　world。　Nonbeing　enters　where　there　is　no　room；　that　is　how　we　know　noncontrivance　enhances。
　　Unspoken　guidance　and　uncontrived　enhancement　are　reached　by　few　in　the　world。

　　44

　　Which　is　closer；　your　name　or　your　body？　Which　is　more；　your　body　or　your　possessions？　Which　is　more　destructive；　gain　or　loss？
　　Extreme　fondness　means　great　expense；　and　abundant　possessions　mean　much　loss。
　　If　you　know　when　you　have　enough；　you　will　not　be　disgraced。　If　you　know　when　to　stop；　you　will　not　be　endangered。　It　is　possible　thereby　to　live　long。

　　45

　　Great　completeness　seems　incomplete；　its　use　is　never　exhausted。　Great　fullness　seems　empty；　its　use　is　never　ended。　Great　directness　seems　restrained；
　　great　skill　seems　inept；　great　eloquence　seems　inarticulate。
　　Movement　overcomes　cold；　stillness　overcomes　heat。　Clear　stillness　is　right　for　the　world。

　　46

　　When　the　world　has　the　Way；　running　horses　are　retired　to　till　the　fields。　When　the　world　lacks　the　Way；　war…horses　are　bred　in　the　countryside。
　　No　crime　is　greater　than　discontent；　no　fault　is　greater　than　possessiveness。
　　So　the　satisfaction　of　contentment　is　always　enough。

　　47

　　They　know　the　world　without　even　going　out　the　door。　They　see　the　sky　and　its　pattern　without　even　looking　out　the　window。
　　The　further　out　it　goes；　the　less　knowledge　is；　therefore　sages　know　without　going；　name　without　seeing；　complete　without　striving。

　　48

　　For　learning　you　gain　daily；　for　the　Way　you　lose　daily。
　　Losing　and　losing；　thus　you　reach　noncontrivance；　be　uncontrived；　and　nothing　is　not　done。　Taking　the　world　is　always　done　by　not　making　anything　of　it。
　　For　when　something　is　made　of　it；　that　is　not　enough　to　take　the　world。

　　49

　　Sages　have　no　fixed　mind；　they　make　the　minds　of　the　people　their　mind：
　　they　improve　the　good；　and　also　improve　those　who　are　not　good；　that　virtue　is　good。
　　They　make　sure　of　the　true；　and　they　make　sure　of　the　untrue　too；　that　virtue　is　sure。
　　The　relation　of　sages　to　the　world　is　one　of　concern：　they　cloud　their　minds　for　the　world；　all　people　pour　into　their　ears　and　eye；　and　sages　render　them　innocent。

　　50

　　Exiting　life；　we　enter　death。
　　The　followers　of　life　are　three　out　of　ten；　the　followers　of　death　are　three　out　of　ten；　in　the　lives　of　the　people；　the　dying　grounds　on　which　they　are　agitated　are　also　three　out　of　ten。　What　is　the　reason？　Because　of　the　seriousness　with　which　they　take　life　as　life。
　　It　has　been　said　that　those　who　maintain　life　well　do　not　meet　rhinos　or　tigers　on　land　and　do　not　arm　themselves　in　war。
　　There　is　no　way　for　rhinos　to　gore　them；　there　is　no　way　for　tigers　to　claw　them；　there　is　no　way　for　weapons　to　get　at　them。　Why？　Because　they　have　no　dying　ground。

　　51

　　The　Way　gives　birth；　virtue　nurtures；　things　form；　momentum　completes。　Therefore　all　beings　honor　the　Way　and　value　its　Virtue。
　　The　honor　of　the　Way　and　the　value　of　Virtue　are　not　granted　by　anyone；　but　are　always　naturally　so。　So　the　Way　gives　birth　and　nurtures；　makes　grow　and　develops；　completes　and　matures；　builds　up　and　breaks　down。
　　It　produces　but　does　not　possess；　it　acts　without　presumption；　it　fosters　growth　without　ruling。　This　is　called　hidden　Virtue。

　　52

　　The　world　has　a　beginning　that　is　the　mother　of　the　world。
　　Once　you　have　found　the　mother；　thereby　you　know　the　child。　Once　you　know　the　child；　you　return　to　keep　the　mother；　not　perishing　though　the　body　may　die。
　　Close　your　eyes；　shut　your　doors；　and　you　do　not　toil　all　your　life。
　　Open　your　eyes；　carry　out　your　affair；　and　you　re　not　saved　all　your　life。
　　Seeing　the　small　is　called　clarity；　keeping　flexible　is　called　strength。
　　Using　the　shining　radiance；　you　return　again　to　the　light；　not　leaving　anything　to　harm　yourself。　This　is　called　entering　the　eternal。

　　53

　　Causing　one　flashes　of　knowledge　to　travel　the　Great　Way；　only　its　application　demands　care。
　　The　Great　Way　is　quite　even；　yet　people　prefer　byways。
　　When　courts　are　extremely　fastidious；　the　fields　are　seriously　neglected；　and　the　granaries　are　very　empty；
　　They　wear　colorful　clothing　and　carry　sharp　swords；　eat　and　drink　their　fill　and　possess　more　than　enough。　This　is　called　the　vanity　of　thieves；　it　is　not　the　Way。

　　54

　　Good　construction　does　not　fall　down；　a　good　embrace　does　not　let　go；　their　heirs　honor　them　unceasingly。
　　Cultivate　it　in　yourself；　and　that　virtue　is　real；　cultivate　it　in　the　home；　and　that　virtue　is　abundant；　cultivate　it　in　the　locality；　and　that　virtue　lasts；　cultivate　it　in　the　nation；　and　that　virtue　is　rich；　cultivate　it　in　the　world；　and　that　virtue　is　universal。
　　So　observe　yourself　by　yourself；　observe　the　home　by　the　home；　observe　the　locality　by　the　locality；　observe　the　nation　by　the　nation；　observe　the　world　by　the　world。
　　How　do　I　know　the　world　is　as　it　is？　By　this。

　　55

　　The　richness　of　subliminal　virtue　is　comparable　to　an　infant：　poisonous　creatures　do　not　sting　it；　wild　beasts　do　not　claw　it；　predatory　birds　do　not　grab　it。　Its　tendons　are　flexible；　yet　its　grip　is　firm。
　　Even　while　it　knows　not　of　the　mating　of　male　and　female；　its　genitals　get　aroused；　this　is　the　epitome　of　vitality。
　　It　can　cry　all　day　without　choking　or　getting　hoarse；　this　is　the　epitome　of　harmony。　Knowing　harmony　is　called　constancy；　knowing　constancy　is　called　clarity；
　　enhancing　life　is　called　propitious；　the　mind　mastering　energy　is　called　strong。
　　When　beings　climax　in　power；　they　wane；　this　is　called　being　unguided。　The　unguided　die　early。

　　56

　　Those　who　know　do　not　say；　those　who　say　do　not　know。
　　Close　the　senses；　shut　the　doors；　blunt　the　sharpness；　resolve　the　complications；　harmonize　the　light；　assimilate　to　the　world。　This　is　called　the　mysterious　sameness。
　　It　cannot　be　made　familiar；　yet　cannot　be　estranged；　it　cannot　be　profited；　yet　cannot　be　harmed；　it　cannot　be　valued；　yet　cannot　be　demeaned。　Therefore　it　is　precious　for　the　world。

　　57

　　Use　straightforwardness　for　civil　government；　use　surprise　for　military　operations；　use　noninvolvement　to　take　the　world。　How　do　I　know　this？
　　The　more　taboos　there　are　in　the　world；　the　poorer　the　populace　is；
　　The　more　crafts　the　people　have；　the　more　exotic　things　are　produced；　the　more　laws　are　promulgated；　the　greater　the　number　of　thieves。
　　Therefore　the　sage　says；　I　contrive　nothing；　and　the　people　are　naturally　civilized；　I　am　fond　of　tranquility；　and　the　people　are　naturally　upright。
　　I　have　nothing　to　do；　and　the　people　are　naturally　enriched。；　I　have　no　desire；　and　the　people　are　naturally　simple。

　　58

　　When　the　government　is　unobtrusive；　the　people　are　pure。　When　the　government　is　invasive；　the　people　are　wanting。
　　Calamity　is　what　fortune　depends　upon；　fortune　is　what　calamity　subdues。
　　Who　knows　how　it　will　all　end？　Is　there　no　right　and　wrong？　The　orthodox　also　becomes　the　unorthodox；　the　good　also　becomes　ill；　people's　confusion　is　indeed　long…standing。
　　Therefore　sages　are　upright　without　causing　injury；　honest　without　hurting；　direct　but　not　tactless；　illuminated　but　not　flashy。

　　59

　　To　govern　the　human　and　serve　the　divine；　nothing　compares　to　frugality。
　　Only　frugality　brings　early　recovery；　only　recovery　means　buildup　of　power。　Build　up　virtue；　and　you　master　all。　When　you　master　all；　no　one　knows　your　limit。　When　no　one　knows　your　limit；　you　can　maintain　a　nation。
　　When　you　maintain　the　matrix　of　a　nation；　you　can　last　long。
　　This　is　called　making　the　root　deep　and　the　basis　firm；　the　Way　of　long　life　and　eternal　vision。

　　60

　　Governing　a　large　nation　is　like　cooking　a　little　fish。
　　When　the　world　is　ruled　by　the　Way；　the　ghosts　are　powerless。
　　It　is　not　that　the　ghosts　are　powerless；　their　spirits　do　not　harm　the　people。　Not　only　do　the　spirits　not　harm　the　people；　sages　do　not　harm　the　people　eit