第69章 · 多版本对照
中文版本
通行本(王弼本)
用兵有言:吾不敢为主,而为客;不敢进寸,而退尺。是谓行无行;攘无臂;扔无敌;执无兵。祸莫大于轻敌,轻敌几丧吾宝。故抗兵相若,哀者胜矣。
王弼注
进遂不止.行谓行陈也.言以谦退爱慈.不敢为物先.用战犹行无行.攘无臂.执无兵.扔无敌也.言无有与之抗也.言吾哀慈谦退.非欲以取强无敌于天下也.不得已而卒至于无敌.斯乃吾之所以为大祸也.宝三宝也.故曰几亡吾宝.抗举也.若当也.哀者必相惜而不趣利避害故必胜.
河上公注
吾言甚易知,甚易行。老子言:吾所言,省而易知,約而易行。○易,並去聲。天下莫能知,莫能行。人惡柔弱,好剛強也。言有宗,事有君。我所言有宗祖根本,事有君臣上下,世人不知者,非我之無德,不與我反。夫唯無知,是以不我知。夫唯聖人也,是我德之暗,不見於外,窮極微妙,故無知也。知我者希,則我者貴。希少也。惟達道者乃能知我,故為貴也。是以聖人被褐懷玉。被褐者,薄外;懷玉者,厚內。匿寶藏懷,不以示人也。褐,音曷。
帛书异文
帛书本'善为士者不武'作'善为士者不武','善战者不怒'作'善战者不怒'。
郭店异文
郭店本此章内容不全。
English Versions
D.C. Lau 译本
The strategists have a saying, I dare not play the host but play the guest, I dare not advance an inch but retreat a foot instead. This is known as marching forward when there is no road, Rolling up one's sleeves when there is no arm, Dragging one's adversary by force when there is no adversary, And taking up arms when there are no arms. There is no disaster greater than taking on an enemy too easily. So doing nearly cost me my treasure. Thus of two sides raising arms against each other, It is the one that is sorrow-stricken that wins.
Henricks 译本(基于帛书)
1. Those who use weapons have a saying which goes: 2. "I don't presume to act like the host, and instead play the part of the guest; 3. I don't advance an inch, but rather retreat a foot." 4. This is called moving forward without moving forword — 5. Rolling up one's sleeves without baring one's arms — 6. Grasping firmly without holding a weapon — 7. And enticing to fight when there's no opponent. 8. Of disasters, none is greater than [thinking] you have no rival. 9. To think you have no rival is to come close to losing my treasures. 10. Therefore, when weapons are raised and [the opponents] are farily well matched, 11. Then it's the one who feels grief that will win.
Addiss & Lombardo 诗意译本
The words of strategy are: I dare not be the host but rather the guest. I dare not advance an inch but rather retreat a foot. This is called marching without marching, rolling up sleeves without arms, grasping without weapons, confronting without enemies. No disaster is greater than underestimating the enemy. Underestimating the enemy nearly loses my treasures. Therefore when armies oppose each other, the grieving one will win.
王夫之《老子衍》
居道之宮,非「主」非「客」;乘道之機,亦「進」亦「退」。而「主」不知「客」,「客」能知「主」,繇其相知,因以測非「主」非「客」之用;「進」無「退」地,「退」有「進」地,因其餘地,遂以襲亦「進」亦「退」之妙。「主客」之間有宮焉,「進退」之外有用焉。「無行」、「無臂」、「無敵」、」無兵」者,如斯也。遠死地而致「微明」,不「勝」其何俟焉?欲猝得此機而不能,將如之何?無亦姑反其勢而用其情乎!以「哀」行其「不得已」,所以斂吾怒而不喪吾「三寶」也。
憨山德清注
此言聖人善於下人,以明不爭之德,釋上三寶之意也。一章主意,只在善用人者為之下一句。乃假兵家戰勝之事,以形容其慈,乃不爭之至耳。士者,介胄之士。武者,武勇。然士以武為主。戰以怒為主。勝敵以爭為主。三者又以氣為主。況善於為士者不用武。善於戰者不在怒。善勝敵者不必爭。即前所云以慈用兵也。意謂武怒爭三者,獨兵事所必用。若用之而必死,故善者皆不用。何況常人,豈可恃之以為用耶。乃驕矜恃氣,不肯下人,故人不樂其用,乃不善用人耳。故古之善用人者,必為之下,即此是謂不爭之德也。若以力驅人,能驅幾何。若以下驅人,則天下歸之。是以下用人,最有力也。所謂上善若水,水善利萬物而不爭,以其有力也。是謂配天古之極者。乾天,坤地。若天地正位,則為否,而萬物不生。若乾下坤上,則為泰。是知天在上而用在下也。聖人處民上而心在下,可謂配天之德。此古皇維極之道,置百姓於熙皞至樂之中。斯豈不爭之德以治天下,而為力之大者與。此章主意,全在不用氣上做工夫。即前云專氣致柔,能如嬰兒。純和之至,則形化而心忘。不見物為對,則不期下而自下矣。殆非有心要下,而為用人之術也。然學人有志於謙德,則必尊而光,況聖人無我之至乎。
通行本(王弼本)
用兵有言:吾不敢为主,而为客;不敢进寸,而退尺。是谓行无行;攘无臂;扔无敌;执无兵。祸莫大于轻敌,轻敌几丧吾宝。故抗兵相若,哀者胜矣。
王弼注
进遂不止.行谓行陈也.言以谦退爱慈.不敢为物先.用战犹行无行.攘无臂.执无兵.扔无敌也.言无有与之抗也.言吾哀慈谦退.非欲以取强无敌于天下也.不得已而卒至于无敌.斯乃吾之所以为大祸也.宝三宝也.故曰几亡吾宝.抗举也.若当也.哀者必相惜而不趣利避害故必胜.
河上公注
吾言甚易知,甚易行。老子言:吾所言,省而易知,約而易行。○易,並去聲。天下莫能知,莫能行。人惡柔弱,好剛強也。言有宗,事有君。我所言有宗祖根本,事有君臣上下,世人不知者,非我之無德,不與我反。夫唯無知,是以不我知。夫唯聖人也,是我德之暗,不見於外,窮極微妙,故無知也。知我者希,則我者貴。希少也。惟達道者乃能知我,故為貴也。是以聖人被褐懷玉。被褐者,薄外;懷玉者,厚內。匿寶藏懷,不以示人也。褐,音曷。
王夫之注
居道之宮,非「主」非「客」;乘道之機,亦「進」亦「退」。而「主」不知「客」,「客」能知「主」,繇其相知,因以測非「主」非「客」之用;「進」無「退」地,「退」有「進」地,因其餘地,遂以襲亦「進」亦「退」之妙。「主客」之間有宮焉,「進退」之外有用焉。「無行」、「無臂」、「無敵」、」無兵」者,如斯也。遠死地而致「微明」,不「勝」其何俟焉?欲猝得此機而不能,將如之何?無亦姑反其勢而用其情乎!以「哀」行其「不得已」,所以斂吾怒而不喪吾「三寶」也。
憨山德清注
此言聖人善於下人,以明不爭之德,釋上三寶之意也。一章主意,只在善用人者為之下一句。乃假兵家戰勝之事,以形容其慈,乃不爭之至耳。士者,介胄之士。武者,武勇。然士以武為主。戰以怒為主。勝敵以爭為主。三者又以氣為主。況善於為士者不用武。善於戰者不在怒。善勝敵者不必爭。即前所云以慈用兵也。意謂武怒爭三者,獨兵事所必用。若用之而必死,故善者皆不用。何況常人,豈可恃之以為用耶。乃驕矜恃氣,不肯下人,故人不樂其用,乃不善用人耳。故古之善用人者,必為之下,即此是謂不爭之德也。若以力驅人,能驅幾何。若以下驅人,則天下歸之。是以下用人,最有力也。所謂上善若水,水善利萬物而不爭,以其有力也。是謂配天古之極者。乾天,坤地。若天地正位,則為否,而萬物不生。若乾下坤上,則為泰。是知天在上而用在下也。聖人處民上而心在下,可謂配天之德。此古皇維極之道,置百姓於熙皞至樂之中。斯豈不爭之德以治天下,而為力之大者與。此章主意,全在不用氣上做工夫。即前云專氣致柔,能如嬰兒。純和之至,則形化而心忘。不見物為對,則不期下而自下矣。殆非有心要下,而為用人之術也。然學人有志於謙德,則必尊而光,況聖人無我之至乎。
帛书异文
帛书本'善为士者不武'作'善为士者不武','善战者不怒'作'善战者不怒'。
郭店异文
郭店本此章内容不全。
D.C. Lau 英译
The strategists have a saying, I dare not play the host but play the guest, I dare not advance an inch but retreat a foot instead. This is known as marching forward when there is no road, Rolling up one's sleeves when there is no arm, Dragging one's adversary by force when there is no adversary, And taking up arms when there are no arms. There is no disaster greater than taking on an enemy too easily. So doing nearly cost me my treasure. Thus of two sides raising arms against each other, It is the one that is sorrow-stricken that wins.
差异高亮模式:突出显示各版本之间的主要差异
原文 vs 帛书异文
| 通行本 | 帛书差异 |
|---|---|
| 用兵有言:吾不敢为主,而为客;不敢进寸,而退尺。是谓行无行;攘无臂;扔无敌;执无兵。祸莫大于轻敌,轻敌几丧吾宝。故抗兵相若,哀者胜矣。 | 帛书本'善为士者不武'作'善为士者不武','善战者不怒'作'善战者不怒'。 |
王弼注 vs 河上公注
| 王弼注 | 河上公注 |
|---|---|
| 进遂不止.行谓行陈也.言以谦退爱慈.不敢为物先.用战犹行无行.攘无臂.执无兵.扔无敌也.言无有与之抗也.言吾哀慈谦退.非欲以取强无敌于天下也.不得已而卒至于无敌.斯乃吾之所以为大祸也.宝三宝也.故曰几亡吾宝.抗举也.若当也.哀者必相惜而不趣利避害故必胜. | 吾言甚易知,甚易行。老子言:吾所言,省而易知,約而易行。○易,並去聲。天下莫能知,莫能行。人惡柔弱,好剛強也。言有宗,事有君。我所言有宗祖根本,事有君臣上下,世人不知者,非我之無德,不與我反。夫唯無知,是以不我知。夫唯聖人也,是我德之暗,不見於外,窮極微妙,故無知也。知我者希,則我者貴。希少也。惟達道者乃能知我,故為貴也。是以聖人被褐懷玉。被褐者,薄外;懷玉者,厚內。匿寶藏懷,不以示人也。褐,音曷。 |