The Way that can be told of is not an Unvarying Way; the names that can be named are not unvarying names. It was from the nameless that Heaven and Earth sprang; the named is but the mother that rears the ten thousand creatures, each after its kind. Truly, "Only he that rids himself forever of desire can see the Secret Essences"; He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould, but nevertheless are different in name. This "same mould" we can but call the Mystery, or rather the "Darker than any mystery", the Doorway whence issued all Secret Essences.
It is because every one under Heaven recognizes beauty as beauty, that the idea of ugliness exists. And equally if every one recognized virtue an virtue, this would merely create fresh conceptions of wickedness. For truly "Being and Not-being grow out of one another; difficult and easy complete one another. Long and short test one another; high and tow determine one another. The sounds of instrument and voice give harmony to one another. Front and back give sequence to one another." Therefore the Sage relies on action less activity, carries on word lean, teaching, but the myriad creatures are worked upon by him; he does aet disown them. He rears them, but does not lay claim to them, consuls them, but does not lean upon them, achieves his aim, but does not call attention to what he does; and for the very reason that he does not call attention to what he does. He is not ejected from fruition of what he has done.
If we atop looking for "persons of superior morality" (bsien) to put in power, there will be no more jealousies among the people. If we cease to set store by products that are hard to get. there will be no more thieves. If the people never see such things as excite desire, their hearts will remain placid and undisturbed. Therefore the Sage rules: by emptying their beards, and filling their bellies, weakening their intelligence, and toughening their sinews. Ever striving to make the people knowledge less and desire less. Indeed he sees to it that if there be any who have knowledge. they dare not interfere. Yet through his action less activity all things are duly regulated.
The Way is like an empty vessel, that yet may be drawn from, with-out over needing to be filled. It is bottomless; the very progenitor of all things in the world. In it all sharpness is blunted, all tangles untied, all glare tempered, all dust smoothed. It is like a deep pool that never dries. Was it too the child of something else? We cannot tell. but as a substance-less image it existed before the Ancestor.
Heaven and Earth are not ruthful; to them the Ten Thousand Things are but as straw dogs. The Sage too is not ruthful, to him the people are but as straw dogs. Yet Heaven and Earth and all that lies between, is like a bellows. In that it is empty, but gives a supply that never fails. Work it, and more comes out. Whereas the force of words is soon spent, far better is it to keep what is in the heart.
The Valley Spirit never dies. It is named the Mysterious Female. And the Doorway of the Mysterious Female is the base from which Heaven and Earth sprang. It is there within us all the while; draw upon it as you will, it never runs dry.
Heaven is eternal, the Earth everlasting. How come they to be so? It is hexane they do not foster their own lives; that is why they live so long, Therefore the Sage: puts himself in the background; but is always to the fore, Remains outside. but is always there. Is it not just because he does not strive for any personal end? That all his personal ends are fulfilled?
The highear good is like that of water. The goodness of water is that it benefits the ten thousand creatures; yet itself does not scramble, but is contest with the places that all men disdain. It is this that makes water so Near to the Way, And if men think the ground the best place for building a house upon, if among thoughts they value those that are profound, if in fiendishly they value gentleness, in words, truth; in government, good order in deeds, effectiveness; in actions, timeliness — in each case it is because they prefer what does not lead to strife, and therefore does not go amlss.
Stretch bow to the very full, and you will wish you had stopped in then, temper a sword-edge to its very sharpest, and you will find it soon grows dull, When bronze and jade fill your hall, it can no longer be guarded, Wealth and place breed insolence, that brings ruin in its train. When your work is done, then withdraw! Such is Heaven's Way.
Can you keep the unquiet physical-soul from straying, hold fast to the Unity, and never quit it? Can you, when concentrating your breath, make it soft like that of a little child? Can you wipe and cleanse your vision of the Mystery till all is without blur? Can you love the people and rule the land, yet remain unknown? Can you in opening and shut-ting the heavenly gates play always the female part? Can your mind pen-errata every corner of the land, but you yourself never interfere? Rear them, then, feed them, rear them, but do not lay claim to them. Control them, but never lean upon them; be chief among them, but do not man-age them, This is called the Mysterious Power.
您的評論: 注意: 評論內容不支持HTML代碼!
顧客評分: 差評 好評