the tao teh king(道德经)-第6章
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men。 It is not that it could not hurt men； but neither does the ruling sage
hurt them。
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3。 When these two do not injuriously affect each other； their good
influences converge in the virtue （of the Tao）。
61。 1。 What makes a great state is its being （like） a low…lying； down…
flowing （stream）；it becomes the centre to which tend （all the small states）
under heaven。
2。 （To illustrate from） the case of all females：the female always
overcomes the male by her stillness。 Stillness may be considered （a sort
of） abasement。
3。 Thus it is that a great state； by condescending to small states； gains
them for itself； and that small states； by abasing themselves to a great state；
win it over to them。 In the one case the abasement leads to gaining
adherents； in the other case to procuring favour。
4。 The great state only wishes to unite men together and nourish them；
a small state only wishes to be received by； and to serve； the other。 Each
gets what it desires； but the great state must learn to abase itself。
62。 1。 Tao has of all things the most honoured place。 No treasures
give good men so rich a grace； Bad men it guards； and doth their ill
efface。
2。 （Its） admirable words can purchase honour； （its） admirable deeds
can raise their performer above others。 Even men who are not good are
not abandoned by it。
3。 Therefore when the sovereign occupies his place as the Son of
Heaven； and he has appointed his three ducal ministers； though （a prince）
were to send in a round symbol…of…rank large enough to fill both the hands；
and that as the precursor of the team of horses （in the court…yard）； such an
offering would not be equal to （a lesson of） this Tao； which one might
present on his knees。
4。 Why was it that the ancients prized this Tao so much？ Was it not
because it could be got by seeking for it； and the guilty could escape （from
the stain of their guilt） by it？ This is the reason why all under heaven
consider it the most valuable thing。
63。 1。 （It is the way of the Tao） to act without （thinking of） acting； to
conduct affairs without （feeling the） trouble of them； to taste without
discerning any flavour； to consider what is small as great； and a few as
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many； and to recompense injury with kindness。
2。 （The master of it） anticipates things that are difficult while they are
easy； and does things that would become great while they are small。 All
difficult things in the world are sure to arise from a previous state in which
they were easy； and all great things from one in which they were small。
Therefore the sage； while he never does what is great； is able on that
account to accomplish the greatest things。
3。 He who lightly promises is sure to keep but little faith； he who is
continually thinking things easy is sure to find them difficult。 Therefore
the sage sees difficulty even in what seems easy； and so never has any
difficulties。
64。 1。 That which is at rest is easily kept hold of； before a thing has
given indications of its presence； it is easy to take measures against it； that
which is brittle is easily broken； that which is very small is easily
dispersed。 Action should be taken before a thing has made its appearance；
order should be secured before disorder has begun。
2。 The tree which fills the arms grew from the tiniest sprout； the tower
of nine storeys rose from a （small） heap of earth； the journey of a thousand
li commenced with a single step。
3。 He who acts （with an ulterior purpose） does harm； he who takes
hold of a thing （in the same way） loses his hold。 The sage does not act
（so）； and therefore does no harm； he does not lay hold （so）； and therefore
does not lose his bold。 （But） people in their conduct of affairs are
constantly ruining them when they are on the eve of success。 If they
were careful at the end； as （they should be） at the beginning； they would
not so ruin them。
4。 Therefore the sage desires what （other men） do not desire； and does
not prize things difficult to get； he learns what （other men） do not learn；
and turns back to what the multitude of men have passed by。 Thus he helps
the natural development of all things； and does not dare to act （with an
ulterior purpose of his own）。
65。 1。 The ancients who showed their skill in practising the Tao did so；
not to enlighten the people； but rather to make them simple and ignorant。
2。 The difficulty in governing the people arises from their having much
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knowledge。 He who （tries to） govern a state by his wisdom is a scourge
to it； while he who does not （try to） do so is a blessing。
3。 He who knows these two things finds in them also his model and
rule。 Ability to know this model and rule constitutes what we call the
mysterious excellence （of a governor）。 Deep and far…reaching is such
mysterious excellence； showing indeed its possessor as opposite to others；
but leading them to a great conformity to him。
66。 1。 That whereby the rivers and seas are able to receive the
homage and tribute of all the valley streams； is their skill in being lower
than they；it is thus that they are the kings of them all。 So it is that the
sage （ruler）； wishing to be above men； puts himself by his words below
them； and； wishing to be before them； places his person behind them。
2。 In this way though he has his place above them； men do not feel his
weight； nor though he has his place before them； do they feel it an injury
to them。
3。 Therefore all in the world delight to exalt him and do not weary of
him。 Because he does not strive； no one finds it possible to strive with
him。
67。 1。 All the world says that； while my Tao is great； it yet appears to
be inferior （to other systems of teaching）。 Now it is just its greatness
that makes it seem to be inferior。 If it were like any other （system）； for
long would its smallness have been known！
2。 But I have three precious things which I prize and hold fast。 The
first is gentleness； the second is economy； and the third is shrinking from
taking precedence of others。
3。 With that gentleness I can be bold； with that economy I can be
liberal； shrinking from taking precedence of others； I can become a vessel
of the highest honour。 Now…a…days they give up gentleness and are all
for being bold； economy； and are all for being liberal； the hindmost place；
and seek only to be foremost；（of all which the end is） death。
4。 Gentleness is sure to be victorious even in battle； and firmly to
maintain its ground。 Heaven will save its possessor； by his （very）
gentleness protecting him。
68。 He who in （Tao's） wars has skill Assumes no martial port；
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He who fights with most good will To rage makes no resort。
He who vanquishes yet still Keeps from his foes apart； He
whose hests men most fulfil Yet humbly plies his art。
Thus we say； 'He ne'er contends； And therein is his
might。' Thus we say； 'Men's wills he bends； That they with
him unite。' Thus we say； 'Like Heaven's his ends； No sage of
old more bright。'
69。 1。 A master of the art of war has said； 'I do not dare to be the host
（to commence the war）； I prefer to be the guest （to act on the defensive）。
I do not dare to advance an inch； I prefer to retire a foot。' This is called
marshalling the ranks where there are no ranks； baring the arms （to fight）
where there are no arms to bare； grasping the weapon where there is no
weapon to grasp； advancing against the enemy where there is no enemy。
2。 There is no calamity greater than lightly engaging in war。 To do
that is near losing （the gentleness） which is so precious。 Thus it is that
when opposing weapons are （actually） crossed； he who deplores （the
situation） conquers。
70。 1。 My words are very easy to know； and very easy to practise； but
there is no one in the world who is able to know and able to practise them。
2。 There is an originating and all…comprehending （principle） in my
words； and an authoritative law for the things （which I enforce）。 It is
because they do not know these； that men do not know me。 3。 They who
know me are few； and I am on that account （the more） to be prized。 It is
thus that the sage wears （a poor garb of） hair cloth； while he carries his
（signet of） jade in his bosom。
71。 1。 To know and yet （think） we do not know is the highest
（attainment）； not to know （and yet think） we do know is a disease。
2。 It is simply by being pained at （the thought of） having this disease
that we are preserved from it。 The sage has not the disease。 He knows
the pain that would be inseparable from it； and therefore he does not have
it。
72。 1。 When the people do not fear what they ought to fear； that
which is their great dread will come on them。
2。 Let them not thoughtlessly indulge themselves in their ordinary life；
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let them not act as if weary of what that life depends on。
3。 It is by avoiding such indulgence that such
