道德經-中英(4)

宏泓道者

守母第 五 十 二 章   第 五 十 二講 道的本源

天 下 有 始 以 為 天 下 母 。 既 得 其 母 ， 以知 其 子 ； 既 知 其 子 ， 復 守 其 母 ， 沒 身 不 殆 。 塞 其 兌 ， 閉 其 門 ， 終 身 不 勤 。 開 其 兌 ， 濟 其 事 ，終 身 不 救 。 見 小 曰 明 ， 守 柔 曰 強 。 用 其 光 ， 復 歸 其 明 ， 無 遺 身 殃 ， 是 謂 襲 常 。
Chapter 52-The Origin of Tao
There was origin of the universe
This may be considered as the Mother of Creation (TAO)
From the Mother, we may know her sons
After knowing her sons, we must follow the way of Mother of Creation, Thus our life is free from any peril
To maintain vitality, energy and spirit one who cultivates TAO must keep closed the six doors of sensation.
In so doing he will have great success in the practice of TAO without rendering much effort
Relying on ability to handle affairs without closing the ‘Six Doors of Sensation’ one’s whole life is beyond redemption
He who keeps softness is strong
Using the light of enlightenment, one can return to clear-sightedness
Thus he is free from disaster
In such a way he is in accord with TAO

Six doors are eyes, ears, nose, tongue, body and mind; with purification of mind these 6 doors will be shut: therefore, one will be free from delusion, passion and attachment. This is important for practice of TAO
　
第 五 十 三 章

使 我 介 然 有 知 ， 行 於 大 道 ， 惟 施 是 畏。 大 道 甚 夷 ， 而 民 好 徑 。 朝 甚 除 田 甚 蕪 ， 倉 甚 虛 ， 服 文 綵 ， 帶 利 劍 ， 厭 飲 食 ， 財 貨 有 餘 ， 是謂 盜 竿 。 非 道 也 哉 ！
　
Chapter 53- Action of Tao
If I possess some wisdom to walk on the main oath (Tao)
I shall be careful and avoid the devious by-paths
The main path being smooth and straight is easy to walk on
But people love the small by-paths
The following are few examples:
The official courts are corruptible and lacking justice and humanity.
The farming fields are weedy and not well attended to
People’s granaries are empty
Yet these corruptible officers still wearing beautiful and elegant clothes to show off their nobility
And carrying sharp swords
Furthermore, they are in hot pursuit of delicious food and wine
They possess super –abundance of property and wealth
Such rulers and officers may be called robbers
Surely, this is contrary to the Tao
By-paths-meaning people walking the devious side way leading to greedy desires

第 五 十 四 章

善 建 者 不 拔 ， 善 抱 者 不 脫 ， 子 孫 祭 祀不 輟 。 修 之 於 身 ， 其 德 乃 真 ； 修 之 於 家 ， 其 德 乃 餘 ； 修 之 於 鄉 ， 其 德 乃 長 ； 修 之 於 國 ， 其 德乃 豐 ； 修 之 於 天 下 ， 其 德 乃 普 。 故 以 身 觀 身 ， 以 家 觀 家 ， 以 鄉 觀 鄉 ， 以 國 觀 國 ； 以 天 下 觀 天下 。 吾 何 以 知 天 下 之 然 哉 以 此 。
　
Chapter 54-The importance of Virtue
What is well planted is not uprooted
What is firmly embraced is not easy to let go
From generation to generation his offspring can carry out ancestral sacrifices continuously
Cultivate the way (TAO) yourself; your virtue will be genuine
Cultivate the way in the family; your virtue is so sincere and abundant that your family members will be prosperous because of enlightened by your virtuous deeds
Cultivate the way in the state; people having virtue would enjoy prosperity
Cultivate the way in the world; people would become virtuous throughout the universe
Therefore, after understanding the truth of TAO, I can use it to judge and observe myself, other families, other villages, other states and the future development of the world
How do I know about the world?
It is though the study of TAO

第 五 十 五 章

含 德 之 厚 ， 比 於 赤 子 。 毒 蟲 不 螫 ， 猛獸 不 據 ， 攫 鷙 不 博 。 骨 弱 筋 柔 而 握 固 。 未 知 牝 牡 之 合 而 全 作 ， 精 之 至 也 ； 終 日 號 而 嗌 不 嗄 ，和 之 至 也 。 知 和 曰 常 ， 知 常 曰 明 ， 益 生 日 祥 ， 心 使 氣 曰 強 ， 物 壯 則 老 ， 是 謂 不 道 ， 不 道 早 已。
Chapter 55- A Person with Highest Virtue
One who has highest virtue?
Is like a child
Poisonous insects will not sting him
Wild beats will not attack him
And birds of prey would not maul him
His bones are soft, his tendon tender but his grip of the first is tight and strong
He does not know the sexual union of male and female, but his organ has vital force
This is because he is full of vitality and unspoiled vigour
Crying the whole day, he could maintain his voice not being hoarse
This shows that he has obtained perfect harmony of the nature
To know such harmony is in accord with the everlasting TAO
And to know the everlasting TAO is the one who has obtained enlightenment and understands what the true self is.
Making use of harmony to improve one’s life is a good omen
To act rashly without harmonious mind appears strong but in effect it is wrong
Things to be over-matured are to quicken decay and become old
Violence by use of force is against the Nature of TAO
And he who is against perishes young

　
第 五 十 六 章

知 者 不 言 ， 言 者 不 知 。 塞 其 兌 ， 閉 其門 ， 挫 其 銳 ， 解 其 紛 ， 和 其 光 ， 同 其 塵 ， 是 謂 玄 同 。 不 可 得 而 親 ， 不 可 得 而 疏 ； 不 可 得 而 利， 不 可 得 而 害 ； 不 可 得 而 貴 ， 不 可 得 而 賤 。 故 為 天 下 貴 。
　
Chapter 56-Understanding of Tao
He who knows does not speak
He who speaks does not know
A man of TAO will keep his mouth shut to avoid useless debate
Shut all sensual doors
TO blunt one’s sharp points
To untie all tangles
To have harmony with brightness and lights
To mix up with people in the mundane world but keeping his true self and simplicity
This is called mystic unity
Therefore intimacy and hatred cannot touch him
Gain and loss cannot move him
Honour and disgrace cannot affect him
Therefore he is the noblest man in the world

The formless TAO cannot be truly expressed by words and knowledge. Only by purification of mind and keeping away from passion one can enter the State of TAO
Every person has six sensual doors (eyes, ears, nose, tongue, body and mind) generating seven emotions of happiness rage, sadness, joyousness, love, hatred and lust. Six desires and seven emotions, if not properly controlled, are far away from TAO.

第 五 十 七 章

以 正 治 國 ， 以 奇 用 兵 ， 無 事 取 天 下 。吾 何 以 知 其 然 乎 ？ 以 此 ： 天 下 多 忌 諱 ， 而 民 彌 貧 ； 民 多 利 器 ， 國 家 滋 昏 ； 民 多 技 巧 ， 奇 物 滋起 ； 法 令 滋 彰 ， 盜 賊 多 有 。 故 聖 人 云 ： 我 無 為 而 民 自 化 ， 我 好 靜 而 民 自 正 ， 我 無 事 而 民 自 富， 我 無 欲 而 民 自 朴 。
Chapter 57-How the State Be Ruled
A state must be ruled by justice and righteousness
To win the battle by means of surprising tactics
To win the world by freedom of action and purpose
How do I know such truth?
From the following, I am enlightened:
The more prohibitive enactments issued by the Government, the poorer, the people will become
The more sharp weapons possessed by the people
The greater the chaos in the state
The more skills of technique
The more strange evil things would appear
The greater the number of laws
The greater the number of thieves and robbers
Therefore the sage says:
I do according to the nature; the people are reformed of themselves
I am fond of quietude and the people would be influenced to become correct and righteous
I apply the principle of non-intervention: the people would become rich
I have no passion and the people are simple and pure by themselves.



　
第 五 十 八 章

其 政 悶 悶 ， 其 民 醇 醇 ； 其 政 察 察 ， 其民 缺 缺 。 禍 兮 福 所 倚 ， 福 兮 禍 所 伏 。 孰 知 其 極 ？ 其 無 正 耶 。 正 復 為 奇 ， 善 復 為 妖 民 之 迷 ， 其日 固 久 。 是 以 聖 人 方 而 不 割 ， 廉 而 不 劌 ， 直 而 不 肆 光 而 不 耀 。
Chapter 58-Ways to Govern the State
When the government is liberal and broad-minded
The people will be simple and honest
When the Government is too attentive and strict and its officers are full of selfish desires
The people will be cunning and have too much worry
What one considers disaster may often give rise to felicity
What one considers felicity may often end with disaster
Who would be able to know its final result and the cycle reversion?
Nowadays most people are abnormal
What is normal and correct truth is regarded as strange and worthless
What is good teaching is regarded as sinister?
It is a pity that mankind has been under delusion and gone astray for long
Therefore the sage maintains his principle of teaching without the intention of harming others
The Sage has integrity and does not hurt others
He is straightforward and keeps away from extremity
He is bright but not dazzling
　
第 五 十 九 章

治 人 事 天 莫 如 嗇 。 夫 惟 嗇 ， 是 謂 早 服。 早 服 謂 之 重 積 德 ， 重 積 德 則 無 不 克 ， 無 不 克 則 莫 知 其 極 ， 莫 知 其 極 ， 可 以 有 國 。 有 國 之 母， 可 以 長 久 。 是 謂 深 根 固 蒂 ， 長 生 久 視 之 道 。
　
Chapter 59-To manage Human affairs and serve the heaven
In managing human affairs and serving the Heaven there is no better way than keeping one’s vitality and spirit.
In keeping vitality and spirit his purity of mind and virtue is complete
With accumulated virtuous deeds he is ever-victorious
To be ever-victorious is to have infinite source of power and energy
He who has infinite source of power and energy is fit to carry out the burden of dulling the country
He could be ‘mother of the country ‘Hence the country can long secure
This is deeply rooted with strength
Therefore this is the way to immortality and correct vision of TAO

第 六 十 章

治 大 國 若 烹 小 鮮 。 以 道      天 下 ， 其 鬼 不 神 。 非 其 鬼 不 神 ， 其 神 不 傷 人 ； 非 其 神 不 傷 人 ， 聖人 亦 不 傷 人 。 夫 兩 不 相 傷 ， 故 德 交 歸 焉 。
Chapter 60- The Simple, pure and Harmonious World
To rule a large country is like frying a small fish
Who rules the world in accord with TAO would discover that the evil ghosts lose their spiritual power to do people harm
Even the powerful spirits are not harmful
Not only are the spirits not harmful
The Sage is also not harmful
When both do not do any harmful things, one’s original true self is restored. Thus harmony and peace prevail

The art of frying a small fish is not to stir it but cook it with care as to keep it away breaking up into pieces. This is a metaphor indicating that to rule the people with care to prevent chaos

　
第 六 十 一 章

大 國 者 下 流 。 天 下 之 交 ， 天 下 之 牝 。牝 常 以 靜 勝 牡 ， 以 靜 為 下 。 故 大 國 以 下 小 國 ， 則 取 小 國 ； 小 國 以 下 大 國 ， 則 取 大 國 。 故 或 下以 取 ， 或 下 而 取 。 大 國 大 過 欲 兼 畜 人 ， 小 國 小 過 欲 入 事 人 ， 夫 兩 者 各 得 其 所 欲 ， 故 大 者 宜 為下 。
Chapter 61-Big and Small Countries
A great nation is like the big sea in the lowland towards which all streams and rivers flow in. It is the concourse of the world
The females always overcome the males by their stillness
Stillness may be regarded as abasement
Therefore a great nation by condescending o small countries can win over them
If a small country can lower itself in front of a big nation it will gain the support of the big nation
The one wins by humility
The other by keeping in low position
The ultimate aim of the big nation is to protect all the people and lead then live a peaceful and simple life
And what a small country wants is to be treated equally
In such a way both may get what the want
Therefore a big nation, as a mode, should learn to place itself in the low position

　
第 六 十 二 章

道 者 萬 物 之 奧 ， 善 人 之 寶 ， 不 善 人 之所 保 。 美 言 可 以 巿 ， 尊 行 可 以 加 人 。 人 之 不 善 何 棄 之 有 ！ 故 立 天 子 ， 置 三 公 ， 雖 有 拱 璧 以 先駟 馬 ， 不 如 坐 進 此 道 。 古 之 所 以 貴 此 道 者 何 也 ？ 不 曰 求 以 得 ， 有 罪 以 免 邪 ？ 故 為 天 下 貴 。
Chapter 62- The Mysterious Essence of The Tao
Tao is the mysterious essence of the world
It is the treasure of the good men
And also the bad men always use it for protection
Beautiful sayings with ‘truth’ can win admiration from others
A noble person with cultivation of TAO is fit to be chosen as a teacher
If one has done something wrong and intends to repent his crime
Why reject him?
Therefore it is better to cultivate TAO than to be an emperor or powerful noble ministers. It is even better than possession of precious jade and riding best horses
Why did the ancients highly value this TAO?
The reason was that if they were contrary to TAO they would commit sins
Once committing sins, how could they avoid punishment resulting from cause and effect?
Therefore, TAO is the treasure of the World


　
第 六 十 三 章

為 無 為 ， 事 無 事 ， 味 無 味 。 大 小 多 少， 報 怨 以 德 。 圖 難 于 其 易 ， 為 大 于 其 細 。 天 下 難 事 必 作 于 易 ， 天 下 大 事 必 作 于 細 ， 是 以 聖 人終 不 為 大 ， 故 能 成 其 大 。 夫 輕 諾 必 寡 信 ， 多 易 必 多 難 ， 是 以 聖 人 猶 難 之 。 故 終 無 難 。
Chapter 63-Managing Affairs by The Sage
The Sage manages affairs in accord with the NATURE
Attend to affairs with purity of mind
The sage tastes the flavorless not caring for taste of desires
No matter it is big or small, many or few
He requites hatred with virtue
He handles difficult matters while they are easy
Handling big matters while they are small
Difficult problems in the universe must be handled while they are easy
Great problems in the universe must be handles while they are small
The Sage will not deal with great problems in a hurry but rather handle them step by step
One, who lightly makes a promise, will often find hard to keep it
One who takes light of problems will meet with difficulties
Therefore even the Sage takes into consideration things as difficult
And for this reason he never encounters difficulties
　
第 六 十 四 章

其 安 易 持 ， 其 未 兆 易 謀 ， 其 脆 易 破 ，其 微 易 散 。 為 之 干 未 有 ， 治 之 于 未 亂 。 合 抱 之 木 ， 生 于 毫 末 ； 九 層 之 臺 起 于 累 土 ； 千 里 之 行， 始 于 足 下 。 為 者 敗 之 ， 執 者 失 之 。 聖 人 無 為 ， 故 無 敗 ； 無 執 ， 故 無 失 。 民 之 徒 事 ， 常 于 幾成 而 敗 之 。 慎 終 如 始 ， 則 無 敗 事 。 是 以 聖 人 欲 不 欲 ， 不 貴 難 得 之 貨 。 學 不 學 ， 復 眾 人 之 所 過。 以 輔 萬 物 之 自 然 ， 而 不 敢 為 。
　
Chapter 64-Method of Cultivation and Management
What is at rest is easy to hold
What has not yet happened is easy to plan ahead
What is fragile is easily broken
What is small is easily dispersed
Action is taken before a thing has made its appearance
To establish order and peace before disorder has begun
A tree as big as tow men’s embrace grew up from tiny sprout
The tower of nine storey was first built with a small heal of earth
A journey of one thousand miles begins with the first step
He who acts without heeding to the above points will suffer defeat
He who takes hold of a thing in the same manner also loses his hold
Therefore, the Sage who acts in accord with the nature does not suffer defeat
Because the Sage is free from attachment and keeps his true self, he will not be affected by any sense of suffering loss
In managing affairs people often ruin them just at the point of success
By being careful at the end as at the beginning
Failure could be avoided
Therefore the sage desires what other people do not desire
And do not pray for precious goods
The Sage learns what other men do not learn
The sage keeps on reminding people to find theory own essence of mind and not to do any sinful deeds
Thus he may help the development of myriads of things according to Nature
And does not dare to act with any selfish ulterior motive

The Sage learns philosophy of life while other men mostly learn how to get wealth and fame



第 六 十 五 章

古 之 善 為 道 者 ， 非 以 明 民 ， 將 以 愚 之。 民 之 難 ， 治 以 其 智 多 。 以 智 治 國 ， 國 之 賊 ； 不 以 智 治 國 ， 國 之 福 。 知 此 兩 者 ， 亦 楷 式 。 能知 楷 式 ， 是 謂 玄 德 。 玄 德 深 矣 ， 遠 矣 ， 與 物 反 矣 ， 乃 至 于 大 順 。
　
Chapter 65- Return to purity and simplicity
The ancients who understand TAO well knew how to govern a state
They aimed not at enlightening people with wits and cunning tactics
But to keep them in the state of simplicity and honestly
Why are the people hard to govern?
It is because they have too much wits and cunning tactics
IF a rule uses wits and cunning tactics to govern the state
It would lead to chaotic condition
The ruler who does not seek to rule the state with wits and cunning tactics is the state’s blessing
Those who know these two principles possess the excellent standard of ruling
And to know always such excellent standard is called the ‘mystic virtue’
Such ‘Mystic Virtue’ is far-reaching, so deep in its rationale. It may seem contrary to materialistic consideration
But then it is the way leading to purity, simplicity and Grand harmony


第 六 十 六 章

江 海 所 以 能 為 百 谷 王 者 ， 以 其 善 下 之， 故 能 為 百 谷 王 。 是 以 聖 人 欲 上 人 ， 必 以 言 下 之 ； 欲 先 人 ， 必 以 身 後 之 。 是 以 聖 人 處 上 而 人不 重 ， 處 前 而 人 不 害 ， 是 以 天 下 樂 推 而 不 厭 。 以 其 不 爭 ， 故 天 下 莫 能 與 之 爭 。
　
Chapter 66- Lowness and Humility
How did the seas and rivers become the master of all streams?
By being good to keeping low position
Hence they are the masters of all streams
Therefore, in order to be a leader among people
One must be humble in his speech
TO lead the people, one must respect and walk behind them
In spite if taking high position the Sage keeps and acts with humility
The people do not feel his weight and pressure
He walks in front, the people will not do him harm
Hence the people pf the world are happy to elect hum as leader without hesitation
Because he does not strive
No one in the world is able to strive with him.



第 六 十 七 章

天 下 皆 謂 我 大 ， 似 不 肖 。 夫 惟 大 ， 故似 不 肖 。 若 肖 ， 久 矣 其 細 也 夫 。 我 有 三 寶 ， 持 而 寶 之 。 一 曰 慈 ， 二 曰 儉 ， 三 曰 不 敢 為 天 下 先。 慈 ， 故 能 勇 ； 儉 ， 故 能 廣 ； 不 敢 為 天 下 先 ， 故 能 成 器 長 。 今 捨 慈 且 勇 ， 捨 儉 且 廣 ， 捨 其 後且 先 ， 死 矣 ！ 夫 慈 ， 以 戰 則 勝 ， 以 守 則 固 ， 天 將 救 之 ， 以 慈 衛 之 。
Chapter 67-Caompassionate Mind
People in the world say that my TAO is great but it does not appear to be
TAO is great because it is like nothing in the world  
If it were like anything in the world how small it would be from the very beginning
I have ‘three treasures’
Possess them and keep them constantly
The first is compassion
The second is frugality
The third is never to be first in the world (humility)
Because of compassion, there is courage
Because of frugality he has obtained the essence of TAO to help others in all respect
Because of humility one can develop one’s talent leading to mature success
Nowadays people prefer courage first and yet abandon compassion
Prefer extravagance and extremity and yet abandon frugality
They are on the way to death!
For Comparison is victorious in fighting against the evil
And strong in defense
Heaven is on the side of a person with compassionate mind

　
不爭章第 六 十 八   第 六 十 八 講  最佳的勇士
善 為 士 者 不 武 ， 善 戰 者 不 怒 ， 善 勝 敵者 不 爭 ， 善 用 人 者 為 之 下 是 謂 不 爭 之 德 ， 是 謂 用 人 之 力 ， 是 謂 配 天 古 之 極 。
　


Chapter 68 –The Best Fighter
The skillful soldier is not violent
An able fighter always keeps his temper and does not express anger easily
The great conqueror will not declare war rashly
His fighting tactics are only for protection of order and peace after the war
The good users of manpower place themselves below others
This is the virtue of non-contention
And the ability to employ persons
Such is called the virtuous compliance with the ancient heavenly way (TAO)

用兵章第 六 十 九    第 六 十 九講  真正的勝利


用 兵 有 言 ， 吾 不 敢 為 主 而 為 客 ， 不 敢進 寸 而 退 尺 。 是 謂 行 無 行 ， 攘 無 臂 ， 仍 無 敵 ， 執 無 兵 。 禍 莫 大 於 輕 敵 ， 輕 敵 幾 喪 吾 寶 。 故 抗兵 相 加 ， 哀 者 勝 矣 。
Chapter 69-The real Victory
The military strategies have a saying ‘If I cannot take the offensive, then I could refer to take the defensive. If I cannot advance an inch, then I would retreat a foot. If is called movement of soldiers without being easily detected
To carry out attack without gesture of committing brutalities
To fight only for justice and peace by holding up weapons
There is no greater disaster than to underestimate the strength of your enemy
TO do so may lose your life and the treasures of compassion, frugality and humility
Thus in war, the army with TAO in mind will win at last
　
?玉章第 七 十        第 七 十講 我的言論

吾 言 甚 易 知 易 ， 甚 行 ， 天 下 莫 能 知 ，莫 能 行 。 言 有 宗 ， 事 有 君 。 夫 惟 無 知 ， 是 以 不 我 知 。 知 我 者 希 ， 則 我 者 貴 ， 是 以 聖 人 被 褐 懷玉 。
　
Chapter 70-The Truth of my Words
My teachings are very easy to understand and easy to put them into practice
But the world cannot understand them nor practice them
My words have principles
In managing affairs I have given out implied direction
The people have no knowledge of these
Therefore they have no knowledge of me
Since there are only a few who know me
Therefore the TAO that I teach is highly precious
Hence the Sage is like an ordinary person wearing coarse clothing inside which here is a piece of priceless jade.
People have no real knowledge of TAO because their minds are polluted by mundane greedy desire

不病章第 七 十 一    第 七 十 一講 知與不知

知 不 知 ， 上 ； 不 知 知 ， 病 。 夫 惟 病 病， 是 以 不 病 。 聖 人 不 病 ， 以 其 病 病 ， 是 以 不 病 。
　
Chapter 71
Knowing and Not Knowing
A person understands TAO but does not claim such real understanding
He is a person of high class in the knowledge of TAO
A person who is ignorant of Tao claims such understanding
He is suffering from the illness of exaggeration
The awakened and enlightened person realizes such illness
Therefore he will not get such illness
The Sage is free from such illness because he knows the painful effect



畏威章第 七 十 二    第 七 十 二 講  愛惜自我

民 不 畏 威 ， 威 至 矣 無 狹 其 所 居 ， 無 厭其 所 生 。 夫 惟 不 厭 ， 是 以 不 厭 。 是 以 聖 人 自 知 ， 不 自 見 。 自 愛 ， 不 自 貴 。 故 去 彼 取 此 。
Chapter 72
Love and my own self
When people have done evil deeds and have no fear of force
Great disaster may come
We must widen our mind so that everywhere is our residence
We must find our true self, which is eternal
Because he values his true self, nothing in the world could reject him
The Sage knows himself but does not show off himself
The sage cares his true self and disregards fame and wealth
Therefore he cares for his true self rather than his physical body


　
天綱章第 七 十 三     第 七 十 三講  因果羅綱

勇 於 敢 則 殺 ， 勇 於 不 敢 則 活 。 此 兩 者， 或 利 或 害 。 天 之 所 惡 ， 孰 知 其 故 ？ 是 以 聖 人 猶 難 之 。 天 之 道 ， 不 爭 而 善 勝 ， 不 言 而 善 應 ，不 召 而 自 來 ， 坦 然 而 善 謀 。 天 綱 恢 恢 ， 疏 而 不 漏 。
Chapter 73 Cause and Effect
When one is over daring and loves violence he may be killed
When one is daring but careful he can protect his life
Both of these are courageous
One is useful while the outer is harmful
Heaven dislikes violent and brutal persons
Who can know the reason?
Even the Sage regards it as a difficult question
It is Heaven’s Way to conquer without striving
Through Heaven does not speak, yet it can give out good response
Showing its appearance without arrangement of invitation
Acting in justice according to the mechanism of cause and effect
The meshes of the net of Heaven are large but letting nothing escape
　
司殺章第 七 十 四   第 七 十 四講 暴政之大(一)

民 不 畏 死 ， 奈 何 以 死 懼 之 ！ 若 使 民 常畏 死 ， 而 為 奇 者 吾 得 執 而 殺 之 ， 孰 敢 ？ 常 有 司 殺 者 殺 ， 夫 代 司 殺 者 殺 ， 是 謂 代 大 匠 斲 。 夫 代大 匠 斲 者 ， 希 有 不 傷 手 矣 。
　
Chapter 74
Under Tyrannical Rule
Under tyrannical rule, the people are not afraid of death
Why threaten them with death?
If the people are afraid of death
I could lawfully arrest the wrong doer and sentence him to death
Who else would dare to do wrong?
There is appointed executioner whose duty is to kill
To do the killing in behalf of the executioner is like cutting wood for the master carpenter
In so doing it seldom avoids hurting his own hands


貴生章第 七 十 五    第 七 十 五講  暴政之大(二)

民 之 饑 ， 以 其 上 食 稅 之 多 ， 是 以 饑 。民 之 難 治 ， 以 其 上 之 有 為 ， 是 以 難 治 。 民 之 輕 死 ， 以 其 求 生 之 厚 ， 是 以 輕 死 。 夫 惟 無 以 生 為者 ， 是 賢 於 貴 生 。
　
Chapter 75
Under Tyrannical Rule
Why the people are hungry?
It is because they are heavily taxed
Why are the people difficult to govern?
It is because of excessive interference from their rulers who have selfish desires and aims
Why are the people not afraid of death and begin to revolt?
It is because their rulers are indulgent and enjoying luxurious lives
One who loves simplicity and purity of life truly values his own life

柔弱章第 七 十 六    第 七 十六講 柔弱與剛?  

人 之 生 也 柔 弱 ， 其 死 也 堅 強 。 萬 物 草木 之 生 也 柔 脆 ， 其 死 也 枯 槁 。 故 堅 強 者 死 之 徒 ， 柔 弱 者 生 之 徒 。 是 以 兵 強 則 不 勝 ， 木 強 則 共。 強 大 處 下 ， 柔 弱 處 上 。
Chapter 76
Hard and Soft
When man is born he is supple and soft
At death he is firm and stiff
So it is with all things, Plants and trees are soft and brittle in their early growth
At their death they become fry and withered
From the above points one who keeps hard and strong forever is on the way to death
On the contrary one who keeps soft and supple is on way to everlasting life
A country relying on the strength of military forces does not conquer
When a tree is hard and strong it will be cut down
The humble and weak will be placed above
　
天道章第七十七    第七十七講 天道的微妙

天 之 道 ， 其 猶 張 弓 乎 ！ 高 者 抑 之 ， 下者 舉 之 ； 有 餘 者 損 之 ， 不 足 者 補 之 。 天 之 道 ， 損 有 餘 而 補 不 足 。 人 之 道 則 不 然 ， 損 不 足 以 奉有 餘 。 孰 能 有 餘 以 奉 天 下 ？ 唯 有 道 者 。 是 以 聖 人 為 而 不 恃 ， 功 成 而 不 處 ， 其 不 欲 見 賢 耶 。
　
Chapter 77
Tao is mysterious and abstruse
The Tao of Heaven may be likened to bending of a bow
The supper part comes down while the lower part goes up
Of the bowstring is too long it is cut short
If it is too short, it is added to
It is the way of Heaven to diminish where there is great abundance and to supplement where deficiency is
This is not so with men’s way
He takes away from those who have not enough to serve the powerful and the rich
Who could use one’s superabundance to help the poor in the world?
Only the man in possession of TAO
Therefore the sage acts but does not take possession
He accomplishes without claiming credit
He does not want his meritorious deeds to be seen

水德章第 七 十 八    第 七 十 八講 柔弱的益處
天 下 柔 弱 莫 過 於 水 ， 而 攻 堅 強 者 莫 之能 勝 ， 其 無 以 易 之 。 弱 之 勝 強 ， 柔 之 勝 剛 ， 天 下 莫 不 知 ， 莫 能 行 。 故 聖 人 云 ， 受 國 之 垢 ， 是謂 社 稷 主 ； 受 國 之 不 祥 ， 是 謂 天 下 王 。 正 言 若 反 。
Chapter 78
The benefit of softness and weakness
In the world there is nothing softer and weaker than water
But nothing is superior to it in overcoming the hard
Nothing can take its place
The weak overcomes the strong and the soft overcomes the hard
This fact is known by all bits no one can put it into practice
Therefore the Sage says:
He who could accept calumny and humiliation for the sake of the nation is fit to be called master of the nation

He who could suffer and bear himself sins and disasters of the world is qualified to be king of the world
My words that are really true seem to be paradoxical

左契章第七 十 九   第七 十 九講 上天的德性
和 大 怨 ， 必 有 餘 怨 ， 安 可 以 為 善 ？ 是以 聖 人 執 左 契 ， 而 不 責 於 人 。 有 德 司 契 ， 無 德 司 徹 。 天 道 無 親 ， 常 與 善 人 。
　
Chapter 79
The Virtue of Heaven
When reconciliation is arranged after a great hatred
It is sure to leave some hatred behind
How could it be regarded as good and satisfactory?
Therefore the sage could be regarded as keeping the left-tally*
Contract and would not press for speedy fulfillment of the contractual obligation by the other party
The virtue less is not only pressing for return in respect of money or things given to others.
But the way of heaven is impartial
It is always on the side of the good man

“Left-tally contract-ancient contract was made by lines cut on bamboo tally slips which were split into twp, the lender kept the left-hand portion, while the borrower kept the right portion


不徙章第 八 十   第 八 十講 純樸的世界

小 國 寡 民 ， 使 有 什 伯 人 之 器 而 不 用 ，使 民 重 死 而 不 遠 徙 。 雖 有 舟 輿 ， 無 所 乘 之 ； 雖 有 甲 兵 ， 無 所 陳 之 ； 使 民 復 結 繩 而 用 之 。 甘 其食 ， 美 其 服 ， 安 其 居 ， 樂 其 俗 。 鄰 國 相 望 ， 雞 犬 之 聲 相 聞 ， 民 至 老 死 不 相 往 來 。
　
Chapter 80
The simple and pure small country dream of utopia

Let there be a small country with a small population
Though there were tenfold or hundredfold very able persons
Yet their abilities should not be fully used
Let the people value their lives and stop migrating to distant places
Though they had boats and carriages they should have no occasion to ride in them
Though they had weapons and armor
They had no occasion to display them
The people were taught to tie ropes for reckoning
Then people would enjoy their food
Despite coarse clothing they felt it beautiful
They found comfort in their homes
They were happy in their customs
The neighboring country was within sight
And the people could hear the barking of dogs and crowing of cocks from their neighborhood
And the people till the end of their life
Would never think of migration because they enjoyed simple and pure living


不積章第 八 十 一   第 八 十 一講 聖人的使命

信 言 不 美 ， 美 言 不 信 ； 善 者 不 辯 ， 辯者 不 善 ； 知 者 不 博 ， 博 者 不 知 。 聖 人 不 積 ， 既 以 為 人 ， 己 愈 有 ； 既 以 與 人 ， 己 愈 多 。 天 之 道， 利 而 不 害 。 聖 人 之 道 ， 為 而 不 爭 。
Chapter 81
The Mission of the Sage
Sincere words are not fine
Fine words are not sincere
A good man does not argue
Who argues is not a good man
Wise man may not be very ‘learned’
Learned man mat not be wise
The Sage does not accumulate wealth and property but only keeps his essence of pure mind
He works for other people
And become richer himself
He gives to other people
And has greater abundance
The Way of Heaven
Is to benefit and bless people and does no harm
The way of the Sage is to carry out the mission of the Tao and does not strive with anyone