the tao teh king(道德经)-第4章
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no strings or knots； while to unloose what he has bound will be impossible。
In the same way the sage is always skilful at saving men； and so he does
not cast away any man； he is always skilful at saving things； and so he
does not cast away anything。 This is called 'Hiding the light of his
procedure。'
2。 Therefore the man of skill is a master （to be looked up to） by him
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who has not the skill； and he who has not the skill is the helper of （the
reputation of） him who has the skill。 If the one did not honour his master；
and the other did not rejoice in his helper； an （observer）； though intelligent；
might greatly err about them。 This is called 'The utmost degree of
mystery。'
28。 1。 Who knows his manhood's strength； Yet still his female
feebleness maintains； As to one channel flow the many drains； All
come to him； yea； all beneath the sky。 Thus he the constant excellence
retains； The simple child again； free from all stains。
Who knows how white attracts； Yet always keeps himself
within black's shade； The pattern of humility displayed； Displayed
in view of all beneath the sky； He in the unchanging excellence
arrayed； Endless return to man's first state has made。
Who knows how glory shines； Yet loves disgrace； nor e'er for
it is pale； Behold his presence in a spacious vale； To which men
come from all beneath the sky。 The unchanging excellence completes
its tale； The simple infant man in him we hail。
2。 The unwrought material； when divided and distributed； forms
vessels。 The sage； when employed； becomes the Head of all the Officers
（of government）； and in his greatest regulations he employs no violent
measures。
29。 1。 If any one should wish to get the kingdom for himself； and to
effect this by what he does； I see that he will not succeed。 The kingdom
is a spirit…like thing； and cannot be got by active doing。 He who would
so win it destroys it； he who would hold it in his grasp loses it。
2。 The course and nature of things is such that What was in front is
now behind； What warmed anon we freezing find。 Strength is of
weakness oft the spoil； The store in ruins mocks our toil。
Hence the sage puts away excessive effort； extravagance； and easy
indulgence。
30。 1。 He who would assist a lord of men in harmony with the Tao
will not assert his mastery in the kingdom by force of arms。 Such a
course is sure to meet with its proper return。
2。 Wherever a host is stationed； briars and thorns spring up。 In the
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sequence of great armies there are sure to be bad years。
3。 A skilful （commander） strikes a decisive blow； and stops。 He does
not dare （by continuing his operations） to assert and complete his mastery。
He will strike the blow； but will be on his guard against being vain or
boastful or arrogant in consequence of it。 He strikes it as a matter of
necessity； he strikes it； but not from a wish for mastery。
4。 When things have attained their strong maturity they become old。
This may be said to be not in accordance with the Tao： and what is not in
accordance with it soon comes to an end。
31。 1。 Now arms； however beautiful； are instruments of evil omen；
hateful； it may be said； to all creatures。 Therefore they who have the Tao
do not like to employ them。
2。 The superior man ordinarily considers the left hand the most
honourable place； but in time of war the right hand。 Those sharp
weapons are instruments of evil omen； and not the instruments of the
superior man；he uses them only on the compulsion of necessity。 Calm
and repose are what he prizes； victory （by force of arms） is to him
undesirable。 To consider this desirable would be to delight in the
slaughter of men； and he who delights in the slaughter of men cannot get
his will in the kingdom。
3。 On occasions of festivity to be on the left hand is the prized position；
on occasions of mourning； the right hand。 The second in command of
the army has his place on the left； the general commanding in chief has his
on the right；his place； that is； is assigned to him as in the rites of
mourning。 He who has killed multitudes of men should weep for them
with the bitterest grief； and the victor in battle has his place （rightly）
according to those rites。
32。 1。 The Tao； considered as unchanging； has no name。
2。 Though in its primordial simplicity it may be small； the whole world
dares not deal with （one embodying） it as a minister。 If a feudal prince or
the king could guard and hold it； all would spontaneously submit
themselves to him。
3。 Heaven and Earth （under its guidance） unite together and send down
the sweet dew； which； without the directions of men； reaches equally
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everywhere as of its own accord。
4。 As soon as it proceeds to action； it has a name。 When it once has
that name； （men） can know to rest in it。 When they know to rest in it；
they can be free from all risk of failure and error。
5。 The relation of the Tao to all the world is like that of the great rivers
and seas to the streams from the valleys。
33。 1。 He who knows other men is discerning； he who knows himself
is intelligent。 He who overcomes others is strong； he who overcomes
himself is mighty。 He who is satisfied with his lot is rich； he who goes
on acting with energy has a （firm） will。
2。 He who does not fail in the requirements of his position； continues
long； he who dies and yet does not perish； has longevity。
34。 1。 All…pervading is the Great Tao！ It may be found on the left
hand and on the right。
2。 All things depend on it for their production； which it gives to them；
not one refusing obedience to it。 When its work is accomplished； it does
not claim the name of having done it。 It clothes all things as with a
garment； and makes no assumption of being their lord；it may be named
in the smallest things。 All things return （to their root and disappear）； and
do not know that it is it which presides over their doing so；it may be
named in the greatest things。
3。 Hence the sage is able （in the same way） to accomplish his great
achievements。 It is through his not making himself great that he can
accomplish them。
35。 1。 To him who holds in his hands the Great Image （of the
invisible Tao）； the whole world repairs。 Men resort to him； and receive
no hurt； b
