04道德经英译本85种-第490节
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In comprehending all knowledge；
Can you renounce the mind？
11
Thirty spokes unite around the nave；
From their not…being （loss of their individuality）
Arises the utility of the wheel。
Mold clay into a vessel；
From its not…being （in the vessel's hollow）
Arises the utility of the vessel。
Cut out doors and windows in the house （…wall）；
From their not…being （empty space） arises the utility
of the house。
Therefore by the existence of things we profit。
And by the non…existence of things we are served。
12
The five colors blind the eyes of man；
The five musical notes deafen the ears of man；
The five flavors dull the taste of man；
Horse…racing； hunting and chasing madden the minds of man；
Rare； valuable goods keep their owners awake at night。
Therefore the Sage：
Provides for the belly and not the eye。
Hence； he rejects the one and accepts the other。
13
〃Favor and disgrace cause one dismay；
What we value and what we fear are within our Self。〃
What does this mean：
〃Favor and disgrace cause one dismay？〃
Those who receive a favor from above
Are dismayed when they receive it；
And dismayed when they lose it。
What does this mean：
〃What we value and what we fear are within our Self？〃
We have fears because we have a self。
When we do not regard that self as self；
What have we to fear？
Therefore he who values the world as his self
May then be entrusted with the government of the world；
And he who loves the world as his self …
The world may then be entrusted to his care。
14
Looked at； but cannot be seen …
That is called the Invisible （yi）。
Listened to； but cannot be heard …
That is called the Inaudible （hsi）。
Grasped at； but cannot be touched …
That is called the Intangible （wei）。
These three elude our inquiries
And hence blend and become One。
Not by its rising； is there light；
Nor by its sinking； is there darkness。
Unceasing； continuous；
It cannot be defined；
And reverts again to the realm of nothingness。
That is why it is called the Form of the Formless；
The Image of Nothingness。
That is why it is called the Elusive：
Meet it and you do not see its face；
Follow it and you do not see its back。
15
The wise ones of old had subtle wisdom and depth of understanding；
So profound that they could not be understood。
And because they could not be understood；
Perforce must they be so described：
Cautious； like crossing a wintry stream；
Irresolute； like one fearing danger all around；
Grave； like one acting as guest；
Self…effacing； like ice beginning to melt；
Genuine； like a piece of undressed wood；
Open…minded； like a valley；
And mixing freely； like murky water。
Who can find repose in a muddy world？
By lying still； it becomes clear。
Who can maintain his calm for long？
By activity； it comes back to life。
He who embraces this Tao
Guards against being over…full。
Because he guards against being over…full；
He is beyond wearing out and renewal。
16
Attain the utmost in Passivity；
Hold firm to the basis of Quietude。
The myriad things take shape and rise to activity；
But I watch them fall back to their repose。
Like vegetation that luxuriantly grows
But returns to the root （soil） from which it springs。
To return to the root is Repose；
It is called going back to one's Destiny。
Going back to one's Destiny is to find the Eternal Law。
To know the Eternal Law is Enlightenment。
And not to know the Eternal Law
Is to court disaster。
He who knows the Eternal Law is tolerant；
Being tolerant； he is impartial；
Being impartial； he is kingly；
Being kingly； he is in accord with Nature；
Being in accord with Nature； he is in accord with Tao；
Being in accord with Tao； he is eternal；
And his whole life is preserved from harm。
17
Of the best rulers
The people （only） know that they exist；
The next best the love and praise；
The next they fear；
And the next they revile。
When they do not command the people's faith；
Some will lose faith in them；
And then they resort to oaths！
But （of the best） when their task is accomplished；
their work done；
The people all remark； 〃We have done it ourselves。〃
18
On the decline of the great Tao；
The doctrine of 〃humanity〃 and 〃justice〃 arose。
When knowledge and cleverness appeared；
Great hypocrisy followed in its wake。
When the six relationships no longer lived at peace；
There was （praise of） 〃kind parents〃 and 〃filial sons。〃
When a country fell into chaos and misrule；
There was （praise of） 〃loyal ministers。〃
19
Banish wisdom； discard knowledge；
And the people shall profit a hundredfold；
Banish 〃humanity；〃 discard 〃justice；〃
And the people shall recover love of their kin；
Banish cunning； discard 〃utility；〃
And the thieves and brigands shall disappear。
As these three touch the externals and are inadequate；
The people have need of what they can depend upon：
Reveal thy simple self；
Embrace thy original nature；
Check thy selfishness；
Curtail thy desires。
20
Banish learning； and vexations end。
Between 〃Ah！〃 and 〃Ough！〃
How much difference is there？
Between 〃good〃 and 〃evil〃
How much difference is there？〃
That which men fear
Is indeed to be feared；
But； alas； distant yet is the dawn （of awakening）！
The people of the world are merry…making；
As if partaking of the sacrificial feasts；
As if mounting the terrace in spring；
I alone am mild； like one unemployed；
Like a new…born babe that cannot yet smile；
Unattached； like one without a home。
The people of the world have enough and to spare；
But I am like one left out；
My heart must be that of a fool；
Being muddled； nebulous！
The vulgar are knowing； luminous；
I alone am dull； confused。
The vulgar are clever； self…assured；
I alone； depressed。
Patient as the sea；
Adrift； seemingly aimless。
The people of the world all have a purpose；
I alone appear stubborn and uncouth。
I alone differ from the other people；
And value drawing sustenance from the Mother。
21
The marks of great Character
Follow alone from the Tao。
The thing that is called Tao
Is elusive； evasive。
Evasive； elusive；
Yet latent in it are forms。
Elusive； evasive；
Yet latent in it are objects。
Dark and dim；
Yet latent in it is the life…force。
The life…force being very true；
Latent in it are evidences。
From the days of old till now
Its Named （manifested forms） have never ceased；
By which we may view the Father of All Things。
How do I know the shape of the Father of All Things？
Through these （manifested forms）！
22
To yield is to be preserved whole。
To be bent is to become straight。
To be hollow is to be filled。
To be tattered is to be renewed。
To be in want is to possess。
To have plenty is to be confused。
Therefore the Sage embraces the One；
And becomes the model of the world。
He does not reveal himself；
And is therefore luminous。
He does not justify himself；
And is therefore far…famed。
He does not boast of himself；
And therefore people give him credit。
He does not pride himself；
And is therefore the chief among men。
Is it not indeed true； as the ancients say；
〃To yield is to be preserved whole？〃
Thus he is preserved and the world does him homage。
23
Nature says few words：
Hence it is that a squall lasts not a whole morning。
A rainstorm continues not a whole day。
Where do they come from？
From Nature。
Even Nature does not last long （in its utterances）；
How much less should human beings？
Therefore it is that：
He who follows the Tao is identified with the Tao。
He who follows Character （Teh） is identified with
Character。
He who abandons （Tao） is identified with abandonment （of
Tao）。
He who is identified with Tao …
Tao is also glad to welcome him。
He who is identified with character …
Character is also glad to welcome him。
He who is identified with abandonment …
Abandonment is also glad t welcome him。
He who has not enough faith
Will not be able to command faith from others。
24
He who stands on tiptoe does not stand （firm）；
He who strains his strides does not walk （well）；
He who reveals himself is not luminous；
He who justifies himself is not far…famed；
He who boasts of himself is not given credit；
He who prides himself is not chief among men。
These in the eyes of Tao
Are called 〃the dregs and tumors of Virtue；〃
Which are things of disgust。
The
