04道德经英译本85种-第30节
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rvives 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 mount a belvedere in spring…time。 I alone prefer solitude and quiet； and seek not to pry into futurity。 I am like an infant ere it has grown to be a child； listlessly I roam hither and thither； as though I had no home to go to。 The multitude have abundance and to spare； I alone am like one who has relinquished everything。 Have I； therefore； the heart of a fool？ Confused and dim； while the vulgar are ＇apparently＇ enlightened； I alone am in the dark。 Tossed to and fro； like the sea； roving without cessation。 The multitude have whereupon to employ their energies； I alone am doltish as a clown。＇But＇ I alone differ from all others in that I reverence my Nursing Mother。
21
The appearance of Virtue in its fullest exuberance is no more than the result of compliance with the TAO。 TAO； considered as an entity； is obscure and vague。 Vague and obscure！ yet within it there is Form。 Obscure and vague！ yet within it there is Substance。 Vacuous and unfathomable！ yet within it there is Quintessential Energy梐nd this is supremely real。 Within it； too； there is Trustworthiness； from ancient down to modern times its name has never been lost； by it I can include in the range of my observation the whole of animate nature。 How am I cognisant of the acquiescence of animate nature ＇in TAO＇？桞y TAO itself。
22
＇In cultivating TAO＇ there are first the sprouts； then perfection。 First； there is perversion； then rectification。 First there is hollowness ＇receptivity＇； then plenitude。 First there is destruction ＇of the old＇； then renovation。 First there is humility； then acquisition。 Self…sufficiency is followed by suspicion ＇on the part of others＇。 Therefore the Sage preserves unity ＇in his heart＇ and becomes a pattern to the whole world。 He does not say himself that he can see； and therefore he is perspicacious。 He does not say himself that he is right； and therefore he is manifested to all。 He does pot praise himself； and therefore his merit is recognised。 He is not self…conceited； and therefore he increases ＇in knowledge＇。 And as he never strives with anybody； so the world does not strive with him。
Can that saying of the olden times？First the sprouts； then perfection〃梑e called meaningless？ The attainment of genuine perfection implies a reversion ＇to the original nature of man＇。
23
Reticence in speech leads to spontaneity。 A boisterous wind does not continue after dawn； a deluge of rain does not outlast the day。 Who is it that produces these two phenomena？桯eaven and Earth。 Seeing； then； that the forces of nature cannot last for ever； how much less can man？
Wherefore among those who order their affairs in accordance with TAO； those who understand the doctrine are identified with TAO； those who are possessed of virtue are identified with the Virtue ＇or attributes梠f TAO＇； while those who lose both are identified with their loss棧o that they do not recognise it as being loss＇。
Those who become thus identified with TAO are also received joyfully by those who already possess the TAO。 Those who become identified with its Virtue are also received joyfully by those who already possess the Virtue。 The loss sustained by those who are identified with the loss of both is also rejoiced in by those who are already in the same case。
Where there is insufficiency of faith on the part of one； there will result an entire absence of faith on the part of others。
24
A man who raises himself on tiptoe cannot remain firm。 A man with crooked legs cannot walk ＇far＇。
He who says himself that he can see is not enlightened。 He who says himself that he is right is not manifested to others。 He who praises himself has no merit。 He who is self…conceited will not increase ＇in knowledge＇。
Such men may be said to search after TAO that they may gorge themselves in feeding； and act the parasite； moreover； they are universally detested。 Therefore those who are possessed of TAO do not act thus。
25
There was Something formed from chaos； which came into being before Heaven and Earth。 Silent and boundless it stands alone； and never changes。 It pervades every place； and incurs no danger ＇of being impaired＇。 It may be called the Mother of the Universe。 I know not its name； but its designation is TAO。 If forced to call it something； I will call it great。 Being great； it moves ever onward； and thus I say that it is remote。 Being remote； I say that it returns。
Therefore TAO is great； Heaven is great； Earth is great； and the King also is great。 In the Universe there are four things that are great； and the King is one of them。 Man regulates himself by the Earth； Earth regulates itself by Heaven； Heaven regulates itseIf by TAO； and TAO regulates itseIf by its own inherent nature梠r； spontaneously。
26
The weighty is the source of the light； stillness dominates disquietude。 Wherefore； while the Sage proceeds the whole day ＇according to TAO＇； he never departs from either calmness or gravity。 Although there may be spectacles of worldly glory ＇to attract him＇ he sits quietly alone； far above the common crowd。 How is that a Prince of Ten Thousand Studs of Horses can regard his own person as of less importance than his regal dignity？
This lightness ＇on the part of the Prince＇ loses him his Ministers； while restlessness ＇on the part of the Ministers＇ loses them their Prince。
* The phrase ### might well be rendered 〃is the ruin of their Prince；〃 but this is not sanctioned by Lü Ts？； who interprets it as meaning that such Ministers will be dismissed。
27
The conduct of the virtuous leaves neither trace nor clue。 The words of the virtuous afford no ground for fault…finding。 The projects of the virtuous require no intrigue。
When the virtuous are obstructed ＇in their policy＇； though there be no bolt to the door which shuts them in； it yet cannot be opened。 When the virtuous enter into relations with others； though they be not bound by the ties of contract； they yet may not release themselves ＇from their obligations＇。
Thus the Sage ever uses his goodness in saving others； and therefore there are none w
