第8章 · 多版本对照

中文版本
通行本（王弼本）
上善若水。水善利万物而不争，处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。
王弼注
人恶卑也．道无水有．故曰几也．言人皆应于此道也。
河上公注
上善若水。上善之人，如水之性。水善利萬物水在天為霧露，在地為泉源也。而不爭，處眾人之所惡，眾人惡卑濕垢濁，水獨靜流居之也。○惡，去聲。故幾於道。水性幾與道同。○幾，音機。居善地，水性善喜於地，草木之上，即流而下，有似於牝動而下人也。心善淵，水深空虛，淵深清明。與善仁，萬物得水以生，與虛不與盈也。言善信，水內影照形，不失其情也。正善治，無有不洗，清且平也。事善能，能方能圓，曲直隨形。動善時。夏散冬凝，應期而動，不失天時。夫唯不爭，壅之則止，決之則流，聽從人也。故無尤。水性如是，故天下無有怨尤，水者也。
帛书异文
差异说明：1)若作如，义同；2)不争前有又字；3)末尾有矣字。
郭店异文
郭店楚简无此章内容。
English Versions
D.C. Lau 译本
Highest good is like water. Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way. In a home it is the site that matters; In quality of mind it is depth that matters; In an ally it is benevolence that matters; In speech it is good faith that matters; In government it is order that matters; In affairs it is ability that matters; In action it is timeliness that matters. It is because it does not contend that it is never at fault.
Henricks 译本（基于帛书）
1. The highest good is like water; 2. Water is good at benefiting the ten thousand things and yet it [does not] compete [with them]. 3. It dwells in places the masses of people detest, 4. Therefore it is close to the Way. 5. In dwelling, the good thing is the land; 6. In the mind, the good thing is depth; 7. In giving, the good thing is [being like] Heaven; 8. In speaking, the good thing is sincerity; 9. In governing, the good thing is order; 10. In affairs, the good thing is ability; 11. In activity, the good thing is timeliness. 12. It is only because it does not compete, that therefore it is without fault.
Addiss & Lombardo 诗意译本
The best of people is like water, it helps all things and doesn't compete, it stays in places that others scorn. So it is like the Way. In dwelling, it grounds itself in the good earth. In thinking, it deepens in what can't be known. In giving, it's kind. In speaking, it's sincere. In governing, it's orderly. In working, it's capable. In moving, it's timely. And because it doesn't compete, it has no blame.
王夫之《老子衍》
五行之體，水為最微。善居道者，為其微，不為其著；處眾人之後，而常得眾之先。何也？眾人方惡之，而不知其早至也。逆計其不爭而徐收之，無損而物何爭？而我何尤？使眾人能知其所惡者之為善，亦將群爭之矣。然而情之所必不然也，故聖人擅利。
憨山德清注
此言不爭之德，無往而不善也。上，最上。謂謙虛不爭之德最為上善，譬如水也，故曰上善若水。水之善，妙在利萬物而不爭。不爭，謂隨方就圓，無可不可，唯處於下。然世人皆好高而惡下。唯聖人處之。故曰處眾人之所惡，故幾於道。幾，近也。由聖人處謙下不爭之德，故無往而不善。居則止於至善，故曰善地。心則淵靜深默，無往而不定，故曰善淵。與，猶相與。謂與物相與，無往而非仁愛之心，故曰與善仁。言無不誠，故曰善信。為政不爭，則行其所無事，故曰善治。為事不爭，則事無不理，故曰善能。不爭，則用捨隨時，迫不得已而後動，故曰善時。不爭之德如此，則無人怨，無鬼責。故曰夫惟不爭，故無尤矣。
通行本（王弼本）
上善若水。水善利万物而不争，处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。
王弼注
人恶卑也．道无水有．故曰几也．言人皆应于此道也。
河上公注
上善若水。上善之人，如水之性。水善利萬物水在天為霧露，在地為泉源也。而不爭，處眾人之所惡，眾人惡卑濕垢濁，水獨靜流居之也。○惡，去聲。故幾於道。水性幾與道同。○幾，音機。居善地，水性善喜於地，草木之上，即流而下，有似於牝動而下人也。心善淵，水深空虛，淵深清明。與善仁，萬物得水以生，與虛不與盈也。言善信，水內影照形，不失其情也。正善治，無有不洗，清且平也。事善能，能方能圓，曲直隨形。動善時。夏散冬凝，應期而動，不失天時。夫唯不爭，壅之則止，決之則流，聽從人也。故無尤。水性如是，故天下無有怨尤，水者也。
王夫之注
五行之體，水為最微。善居道者，為其微，不為其著；處眾人之後，而常得眾之先。何也？眾人方惡之，而不知其早至也。逆計其不爭而徐收之，無損而物何爭？而我何尤？使眾人能知其所惡者之為善，亦將群爭之矣。然而情之所必不然也，故聖人擅利。
憨山德清注
此言不爭之德，無往而不善也。上，最上。謂謙虛不爭之德最為上善，譬如水也，故曰上善若水。水之善，妙在利萬物而不爭。不爭，謂隨方就圓，無可不可，唯處於下。然世人皆好高而惡下。唯聖人處之。故曰處眾人之所惡，故幾於道。幾，近也。由聖人處謙下不爭之德，故無往而不善。居則止於至善，故曰善地。心則淵靜深默，無往而不定，故曰善淵。與，猶相與。謂與物相與，無往而非仁愛之心，故曰與善仁。言無不誠，故曰善信。為政不爭，則行其所無事，故曰善治。為事不爭，則事無不理，故曰善能。不爭，則用捨隨時，迫不得已而後動，故曰善時。不爭之德如此，則無人怨，無鬼責。故曰夫惟不爭，故無尤矣。
帛书异文
差异说明：1)若作如，义同；2)不争前有又字；3)末尾有矣字。
郭店异文
郭店楚简无此章内容。
D.C. Lau 英译
Highest good is like water. Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way. In a home it is the site that matters; In quality of mind it is depth that matters; In an ally it is benevolence that matters; In speech it is good faith that matters; In government it is order that matters; In affairs it is ability that matters; In action it is timeliness that matters. It is because it does not contend that it is never at fault.
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
上善若水。水善利万物而不争，处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。 差异说明：1)若作如，义同；2)不争前有又字；3)末尾有矣字。
王弼注 vs 河上公注
王弼注 河上公注
人恶卑也．道无水有．故曰几也．言人皆应于此道也。 上善若水。上善之人，如水之性。水善利萬物水在天為霧露，在地為泉源也。而不爭，處眾人之所惡，眾人惡卑濕垢濁，水獨靜流居之也。○惡，去聲。故幾於道。水性幾與道同。○幾，音機。居善地，水性善喜於地，草木之上，即流而下，有似於牝動而下人也。心善淵，水深空虛，淵深清明。與善仁，萬物得水以生，與虛不與盈也。言善信，水內影照形，不失其情也。正善治，無有不洗，清且平也。事善能，能方能圓，曲直隨形。動善時。夏散冬凝，應期而動，不失天時。夫唯不爭，壅之則止，決之則流，聽從人也。故無尤。水性如是，故天下無有怨尤，水者也。
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