the tao teh king(道德经)-第2章
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Inaudible。' We try to grasp it； and do not get hold of it； and we name it
'the Subtle。' With these three qualities； it cannot be made the subject of
description； and hence we blend them together and obtain The One。
2。 Its upper part is not bright； and its lower part is not obscure。
Ceaseless in its action； it yet cannot be named； and then it again returns
and becomes nothing。 This is called the Form of the Formless； and the
Semblance of the Invisible； this is called the Fleeting and Indeterminable。
3。 We meet it and do not see its Front； we follow it； and do not see its
Back。 When we can lay hold of the Tao of old to direct the things of the
present day； and are able to know it as it was of old in the beginning； this
is called （unwinding） the clue of Tao。
15。 1。 The skilful masters （of the Tao） in old times； with a subtle and
exquisite penetration； comprehended its mysteries； and were deep （also） so
as to elude men's knowledge。 As they were thus beyond men's
knowledge； I will make an effort to describe of what sort they appeared to
be。
2。 Shrinking looked they like those who wade through a stream in
winter； irresolute like those who are afraid of all around them； grave like a
guest （in awe of his host）； evanescent like ice that is melting away；
unpretentious like wood that has not been fashioned into anything； vacant
like a valley； and dull like muddy water。
3。 Who can （make） the muddy water （clear）？ Let it be still； and it
will gradually become clear。 Who can secure the condition of rest？ Let
movement go on； and the condition of rest will gradually arise。
4。 They who preserve this method of the Tao do not wish to be full （of
themselves）。 It is through their not being full of themselves that they can
afford to seem worn and not appear new and complete。
16。 1。 The （state of） vacancy should be brought to the utmost degree；
and that of stillness guarded with unwearying vigour。 All things alike go
through their processes of activity； and （then） we see them return （to their
original state）。 When things （in the vegetable world） have displayed their
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luxuriant growth； we see each of them return to its root。 This returning to
their root is what we call the state of stillness； and that stillness may be
called a reporting that they have fulfilled their appointed end。
2。 The report of that fulfilment is the regular； unchanging rule。 To
know that unchanging rule is to be intelligent； not to know it leads to wild
movements and evil issues。 The knowledge of that unchanging rule
produces a （grand） capacity and forbearance； and that capacity and
forbearance lead to a community （of feeling with all things）。 From this
community of feeling comes a kingliness of character； and he who is king…
like goes on to be heaven…like。 In that likeness to heaven he possesses
the Tao。 Possessed of the Tao； he endures long； and to the end of his
bodily life； is exempt from all danger of decay。
17。 1。 In the highest antiquity； （the people） did not know that there
were （their rulers）。 In the next age they loved them and praised them。
In the next they feared them； in the next they despised them。 Thus it was
that when faith （in the Tao） was deficient （in the rulers） a want of faith in
them ensued （in the people）。
2。 How irresolute did those （earliest rulers） appear； showing （by their
reticence） the importance which they set upon their words！ Their work
was done and their undertakings were successful； while the people all said；
'We are as we are； of ourselves！'
18。 1。 When the Great Tao （Way or Method） ceased to be observed；
benevolence and righteousness came into vogue。 （Then） appeared
wisdom and shrewdness； and there ensued great hypocrisy。
2。 When harmony no longer prevailed throughout the six kinships；
filial sons found their manifestation； when the states and clans fell into
disorder； loyal ministers appeared。
19。 1。 If we could renounce our sageness and discard our wisdom； it
would be better for the people a hundredfold。 If we could renounce our
benevolence and discard our righteousness； the people would again
become filial and kindly。 If we could renounce our artful contrivances
and discard our （scheming for） gain； there would be no thieves nor
robbers。
2。 Those three methods （of government） Thought olden ways in
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elegance did fail And made these names their want of worth to veil；
But simple views； and courses plain and true Would selfish ends and
many lusts eschew。
20。 1。 When we renounce learning we have no troubles。 The
（ready） 'yes；' and （flattering） 'yea；' Small is the difference they
display。 But mark their issues； good and ill； What space the gulf
between shall fill？
What all men fear is indeed to be feared； but how wide and without
end is the range of questions （asking to be discussed）！
2。 The multitude of men look satisfied and pleased； as if enjoying a
full banquet； as if mounted on a tower in spring。 I alone seem listless and
still； my desires having as yet given no indication of their presence。 I am
like an infant which has not yet smiled。 I look dejected and forlorn； as if
I had no home to go to。 The multitude of men all have enough and to
spare。 I alone seem to have lost everything。 My mind is that of a stupid
man； I am in a state of chaos。
Ordinary men look bright and intelligent； while I alone seem to be
benighted。 They look full of discrimination； while I alone am dull and
confused。 I seem to be carried about as on the sea； drifting as if I had
nowhere to rest。 All men have their spheres of action； while I alone seem
dull and incapable； like a rude borderer。 （Thus） I alone am different from
other men； but I value the nursing…mother （the Tao）。
21。 The grandest forms of active force From Tao come； their
only source。 Who can of Tao the nature tell？ Our sight it flies；
our touch as well。 Eluding sight； eluding touch； The forms of
things all in it crouch； Eluding touch； eluding sight； There are
their semblances； all right。 Profound it is； dark and obscure；
Things' essences all there endure。 Those essences the truth enfold
Of what； when seen； shall then be told。 Now it is so； 'twas so of old。
Its namewhat passes not away； So； in their beautiful array；
Things form and never know decay。
How know I that it is so with all the beauties of existing things？ By
this （nature of the Tao）。
22。 1。 The partial becomes complete； the crooked； straight； the empty；
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full； the worn out； new。 He whose （desires） are few gets them； he whose
（desires） are many goes astray。
2。 Therefore the sage holds in his embrace the one thing （of humility）；
and manifests it to all the world。 He is free from self… display； and
therefore he shines； from self…assertion； and therefore he is distinguished；
from self…boasting； and therefore his merit is acknowledged； from self…
complacency； and therefore he acquires superiority。 It is because he is
thus free from striving that therefore no one in the world is able to strive
with him。
3。 That saying of the ancients that 'the partial becomes complete' was
not vainly spoken：all real completion is comprehended under it。
23。 1。 Abstaining from speech marks him who is obeying the
spontaneity of his nature。 A violent wind does not last for a whole
morning； a sudden rain does not last for the whole day。 To whom is it
that these （two） things are owing？ To Heaven and Earth。 If Heaven and
Earth cannot make such （spasmodic） actings last long； how much less can
man！
2。 Therefore when one is making the Tao his business； those who are
also pursuing it； agree with him in it； and those who are making the
manifestation of its course their object agree with him in that； while even
those who are failing in both these things agree with him where they fail。
3。 Hence； those with whom he agrees as to the Tao have the happiness
of attaining to it； those with whom he agrees as to its manifestation have
the happiness of attaining to it； and those with whom he agrees in their
failure have also the happiness of attaining （to the Tao）。 （But） when there
is not faith sufficient （on his part）； a want of faith （in him） ensues （on the
part of the others）。
24。 He who stands on his tiptoes does not stand firm； he who
stretches his legs does not walk （easily）。 （So）； he who displays himself
does not shine； he who asserts his own views is not distinguished； he who
vaunts himself does not find his merit acknowledged； he who is self…
conceited has no superiority allowed to him。 Such conditions； viewed
from the standpoint of the Tao； are like remnants of food； or a tumour on
the body； which all dislike。 Hence those who pursue （the course） of the
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Tao do not adopt and allow them。
25。 1。 There was something undefined and complete； coming into
existence before Heaven and Earth。 How still it was and fo
