第80章 · 多版本对照
中文版本
通行本（王弼本）
小国寡民。使有什伯之器而不用；使民重死而不远徙。虽有舟舆，无所乘之；虽有甲兵，无所陈之。使民复结绳而用之。甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死不相往来。
王弼注
国既小．民又寡．尚可使反古．况国大民众乎．故举小国而言也．言使民虽有什伯之器．而无所用．何患不足也．使民不用．惟身是宝．不贪货赂．故各安其居．重死而不远徙也．无所欲求.
河上公注
信言不美，信者，如其實不美者，朴且質也。美言不信。滋美之言者，孳孳華詞，不信者，飾偽多空虛也。善者不辯，善者以道修身，不綵文也。辯者不善。辯者謂巧言也，不善者，舌致患也。山有玉，掘其山，水有珠，濁其淵，辯口多言，亡其身。知者不博，知者謂知道之士，不博者，守一元也。博者不知。博者，多見聞，不知者，失要真也。聖人不積，聖人積德不積財，有德以教愚，有財以與貧也。既以為人己愈有，既以為人施設德化，己愈有德。既以與人己愈多。既以財賄布施與人，而財益多，如日月之光，無有盡時也。天之道，利而不害；天生萬物，愛育之，令長大無所傷害也。聖人之道，為而不爭。聖人法天所施為，化成事就，不與下爭功名，故能全其聖功也。
帛书异文
帛书本'小国寡民'作'小国寡民'，'使有什伯之器而不用'作'使有什伯之器而不用'。
郭店异文
郭店本'小国寡民'章内容完整，与通行本基本一致。
English Versions
D.C. Lau 译本
Reduce the size of the population and the state. Ensure that even though the people have tools of war for a troop or a battalion they will not use them; And also that they will be reluctant to move to distant places because they look on death as no light matter. Even when they have ships and carts, they will have no use for them; And even when they have armor and weapons, they will have no occasion to make a show of them. Bring it about that the people will return to the use of the knotted rope, Will find relish in their food And beauty in their clothes, Will be content in their abode And happy in the way they live. Though adjoining states are within sight of one another, And the sound of dogs barking and cocks crowing in one state can be heard in another, yet the people of one state will grow old and die without having had any dealings with those of another.
Henricks 译本（基于帛书）
1. Let the country be small and people few — 2. Bring it about that there are weapons for "tens" and "hundreds," yet let no one use them; 3. Have the people regard death gravely and put migrating far from their minds. 4. Though they might have boats and carriages, no one will ride them; 5. Though they might have armor and spears, no one will display them. 6. Have the people return to knotting cords and using them. 7. They will relish their food, 8. Regard their clothing as beautiful, 9. Delight in their customs, 10. And feel safe and secure in their homes. 11. Neighboring states might overlook one another, 12. And the sounds of chickens and dogs might be overheard, 13. Yet the people will arrive at old age and death with no comings and goings between them.
Addiss & Lombardo 诗意译本
A small state with few people: Let there be tools for a hundred or ten, but not use them. Let people value death and not travel far. Let there be boats and carriages but no one rides them. Let there be armor and weapons but no one displays them. Let people return to knotting ropes and using them. Let food be sweet, clothes beautiful, home secure, customs happy. Neighboring states look at each other, hear chickens and dogs, but people grow old and die without visiting.
王夫之《老子衍》
夫天下亦如是而已矣。以「寡小」觀「寡小」，以強大觀彊大，以天下觀天下，人同天，天同道，道同自然，又安往而不適者哉？推而准之四海之廣：賢貴「安其居」，而賤不肖「不來」，則賢貴定；賤不肖「安其居」，而賢貴「不往」，則賤不肖和。反而求之一身之內：耳目「安其居」，而心思「不往」，則耳目全；心思「安其居」，而耳目「不來」，則心思正。「抱一」者，抱其一而不徹其不一，乃以「玄同」於一，而無將迎之患。
憨山德清注
此言聖人無心之恩，但施而不責報，此為當時計利者發也。然恩生於怨，怨生於恩。當時諸侯兩相搆怨，霸者主盟而為和之。大怨既和，而必責報。報之不至，而怨亦隨之，是有餘怨也。莊子云，賊莫大於德有心。故曰安可以為善。是以聖人無心之德，但施而不責報。故如貸之執左契，雖有而若無也。契，貸物之符券也。合同剖之，而有左右。貸者執右，物主執左，所以責其報也。有德司契，但與而不取，徒存虛契。無德司徹，不計彼之有無，必征其餘，如賦徹耳。徹，周之賦法。謂時至必取於民，而無一毫假借之意。然上責報而下計利，將謂與而不取，為失利也。殊不知失於人，而得於天。故曰天道無親，常與善人。且施而不取，我既善矣。人不與而天必與之，所謂自天佑之，吉無不利。豈常人所易知哉。
通行本（王弼本）
小国寡民。使有什伯之器而不用；使民重死而不远徙。虽有舟舆，无所乘之；虽有甲兵，无所陈之。使民复结绳而用之。甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死不相往来。
王弼注
国既小．民又寡．尚可使反古．况国大民众乎．故举小国而言也．言使民虽有什伯之器．而无所用．何患不足也．使民不用．惟身是宝．不贪货赂．故各安其居．重死而不远徙也．无所欲求.
河上公注
信言不美，信者，如其實不美者，朴且質也。美言不信。滋美之言者，孳孳華詞，不信者，飾偽多空虛也。善者不辯，善者以道修身，不綵文也。辯者不善。辯者謂巧言也，不善者，舌致患也。山有玉，掘其山，水有珠，濁其淵，辯口多言，亡其身。知者不博，知者謂知道之士，不博者，守一元也。博者不知。博者，多見聞，不知者，失要真也。聖人不積，聖人積德不積財，有德以教愚，有財以與貧也。既以為人己愈有，既以為人施設德化，己愈有德。既以與人己愈多。既以財賄布施與人，而財益多，如日月之光，無有盡時也。天之道，利而不害；天生萬物，愛育之，令長大無所傷害也。聖人之道，為而不爭。聖人法天所施為，化成事就，不與下爭功名，故能全其聖功也。
王夫之注
夫天下亦如是而已矣。以「寡小」觀「寡小」，以強大觀彊大，以天下觀天下，人同天，天同道，道同自然，又安往而不適者哉？推而准之四海之廣：賢貴「安其居」，而賤不肖「不來」，則賢貴定；賤不肖「安其居」，而賢貴「不往」，則賤不肖和。反而求之一身之內：耳目「安其居」，而心思「不往」，則耳目全；心思「安其居」，而耳目「不來」，則心思正。「抱一」者，抱其一而不徹其不一，乃以「玄同」於一，而無將迎之患。
憨山德清注
此言聖人無心之恩，但施而不責報，此為當時計利者發也。然恩生於怨，怨生於恩。當時諸侯兩相搆怨，霸者主盟而為和之。大怨既和，而必責報。報之不至，而怨亦隨之，是有餘怨也。莊子云，賊莫大於德有心。故曰安可以為善。是以聖人無心之德，但施而不責報。故如貸之執左契，雖有而若無也。契，貸物之符券也。合同剖之，而有左右。貸者執右，物主執左，所以責其報也。有德司契，但與而不取，徒存虛契。無德司徹，不計彼之有無，必征其餘，如賦徹耳。徹，周之賦法。謂時至必取於民，而無一毫假借之意。然上責報而下計利，將謂與而不取，為失利也。殊不知失於人，而得於天。故曰天道無親，常與善人。且施而不取，我既善矣。人不與而天必與之，所謂自天佑之，吉無不利。豈常人所易知哉。
帛书异文
帛书本'小国寡民'作'小国寡民'，'使有什伯之器而不用'作'使有什伯之器而不用'。
郭店异文
郭店本'小国寡民'章内容完整，与通行本基本一致。
D.C. Lau 英译
Reduce the size of the population and the state. Ensure that even though the people have tools of war for a troop or a battalion they will not use them; And also that they will be reluctant to move to distant places because they look on death as no light matter. Even when they have ships and carts, they will have no use for them; And even when they have armor and weapons, they will have no occasion to make a show of them. Bring it about that the people will return to the use of the knotted rope, Will find relish in their food And beauty in their clothes, Will be content in their abode And happy in the way they live. Though adjoining states are within sight of one another, And the sound of dogs barking and cocks crowing in one state can be heard in another, yet the people of one state will grow old and die without having had any dealings with those of another.
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 |
|---|---|
| 小国寡民。使有什伯之器而不用；使民重死而不远徙。虽有舟舆，无所乘之；虽有甲兵，无所陈之。使民复结绳而用之。甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死不相往来。 | 帛书本'小国寡民'作'小国寡民'，'使有什伯之器而不用'作'使有什伯之器而不用'。 |
王弼注 vs 河上公注
| 王弼注 | 河上公注 |
|---|---|
| 国既小．民又寡．尚可使反古．况国大民众乎．故举小国而言也．言使民虽有什伯之器．而无所用．何患不足也．使民不用．惟身是宝．不贪货赂．故各安其居．重死而不远徙也．无所欲求. | 信言不美，信者，如其實不美者，朴且質也。美言不信。滋美之言者，孳孳華詞，不信者，飾偽多空虛也。善者不辯，善者以道修身，不綵文也。辯者不善。辯者謂巧言也，不善者，舌致患也。山有玉，掘其山，水有珠，濁其淵，辯口多言，亡其身。知者不博，知者謂知道之士，不博者，守一元也。博者不知。博者，多見聞，不知者，失要真也。聖人不積，聖人積德不積財，有德以教愚，有財以與貧也。既以為人己愈有，既以為人施設德化，己愈有德。既以與人己愈多。既以財賄布施與人，而財益多，如日月之光，無有盡時也。天之道，利而不害；天生萬物，愛育之，令長大無所傷害也。聖人之道，為而不爭。聖人法天所施為，化成事就，不與下爭功名，故能全其聖功也。 |