Brhad-aranyaka Upanisad

Chapter Three

Second Brahmana

The Man in Bondage and His Future at Death

III. 2.13

".....Verily, one becomes good by good action, bad by bad action........."

Fourth Brahmana

The Theoretical unknowability of Brahman

III.4.1

Then Usasta Cakrayana asked him,  "Yajnavalkya*," said he, "explain to me the Brahman that is immediately present and directly perceived, who is the self in all beings?"

"This is your self. That is within all things."

"Which is within all things, Yajnavalkya,?"

"He who breathes  in with your breathing in is the self of yours which is in all things.
He who breathes  out with your breathing out is the self of yours which is in all things.
He who breathes  about with your breathing about is the self of yours which is in all things.
He who breathes  up with your breathing up is the self of yours which is in all things.**

He is your self which is in all things."

Note: 
*Yajnavalkya was the sage who knew  Brahman, the self in all beings. 
**These are the vital forces moving in our body, breathing in, breathing out, breathing about, breathing up and breathing down.

III.4.2

Usasta Cakrayana said, "This has been explained by you as one might say, "This is a horse." Explain to me the Brahman that is immediately present and directly perceived, that is the self in all things."

"This is your self that is within all things."

"Which is within all things, Yajnavalkya?"

"You cannot see the seer of seeing,
You cannot hear the hearer of hearing, 
You cannot think the thinker of thinking, 
You cannot understand the understander of understanding,
He is your self which is in all things. 
Everything else is of evil."

Thereupon, Usasta Cakrayana kept silent.

Fifth Brahmana

Renunciation, the way to know Brahman

III.5.1

Now Kahola Kausitakeya asked him, "Yajnavalkya, " said he, "explain to me the Brahman that is immediately present and directly perceived, that is the self in all things."

"This is your self which is within all things."

"Which is within all things, Yajnavalkya?"

"It is that which transcends hunger and thirst, sorrow and delusion, old age and death. The Brahmanas, having known that self, having overcome the desire for sons, the desire for wealth, the desire for the worlds, live the life of medicants.

That which is the desire for sons is the desire for wealth;
that which is the desire for wealth is the desire for the worlds for both these are but desires.
Therefore, let a Brahmana, after he has done with learning, desire to live as a child. When he has done (both) with the state of childhood and the learning, then he becomes silent meditator. Having done with (both) the non-meditative and the meditative states, then he becomes a Brahmana (a knower of Brahman)."

"How does the Brahmana behave?"

"Howsoever he may behave, he is such indeed. Everything else is of evil. "

Thereupon, Kahola Kausitakeya kept silent.

Seventh Brahmana

The Principle of the World, the Inner Controller

III.7.3

(Yajnavalkya, said) ,  "He who dwells in the earth, yet is within the earth, whom the earth does not know, whose body the earth is, who controls the earth from within, He is your self, the inner controller, the immortal."

III.7.4

"He who dwells in the water, yet is within the water, whom the water does not know, whose body the water is, who controls the water from within, He is your self, the inner controller, the immortal."

III.7.5

"He who dwells in the fire yet is within the fire, whom the fire does not know, whose body the fire is, who controls the fire from within, He is your self, the inner controller, the immortal."

III.7.6

"He who dwells in the sky, yet is within the sky, whom the sky does not know, whose body the sky is, who controls the sky from within, He is your self, the inner controller, the immortal."

III.7.7

"He who dwells in the air, yet is within the air, whom the air does not know, whose body the air is, who controls the air from within, He is your self, the inner controller, the immortal."

III.7.8

"He who dwells in the heaven, yet is within the heaven, whom the heaven does not know, whose body the heaven is, who controls the heaven from within, He is your self, the inner controller, the immortal."

III.7.9

"He who dwells in the sun, yet is within the sun, whom the sun does not know, whose body the sun is, who controls the sun from within, He is your self, the inner controller, the immortal."

III.7.10

"He who dwells in the quarters (of space), yet is within the quarters, whom the quarters do not know, whose body the quarters are, who controls the quarters from within, He is your self, the inner controller, the immortal."

III.7.11

"He who dwells in the moon and the stars,  yet is within the moon and the stars, whom the moon and the stars do not know, whose body the moon and the stars are, who controls  the moon and the stars from within, He is your self, the inner controller, the immortal."

III.7.12

"He who dwells in the ether*, yet is within the ether, whom the ether does not know, whose body the ether is, who controls the ether from within, He is your self, the inner controller, the immortal."

Note: *"ether " means the space. 

III.7.13

"He who dwells in the darkness, yet is within the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within, He is your self, the inner controller, the immortal."

III.7.14

"He who dwells in the light, yet is within the light, whom the light does not know, whose body the light is, who controls the light from within, He is your self, the inner controller, the immortal.  Thus far with reference to the divinities. Now with reference to beings."

III.7.15

"He who dwells in all beings, yet is within all beings, whom no beings know, whose body is all beings, who controls all beings from within, He is your self, the inner controller, the immortal. Thus far with reference to the beings. Now with reference to self."

III.7.16

"He who dwells in the breath, yet is within the breath, whom the breath does not know, whose body the breath is, who controls the breath from within, He is your self, the inner controller, the immortal."

III.7.17

"He who dwells in (the organ of) speech, yet is within speech, whom speech does not know, whose body speech is, who controls speech from within, He is your self, the inner controller, the immortal."

III.7.18

"He who dwells in the eye, yet is within the eye, whom the eye does not know, whose body the eye is, who controls the eye from within, He is your self, the inner controller, the immortal."

III.7.19

"He who dwells in the ear, yet is within the ear, whom the ear does not know, whose body the ear is, who controls the ear from within, He is your self, the inner controller, the immortal."

III.7.20

"He who dwells in the mind, yet is within the mind, whom the mind does not know, whose body the mind is, who controls the mind from within, He is your self, the inner controller, the immortal."

III.7.21

"He who dwells in the skin, yet is within the skin, whom the skin does not know, whose body the skin is, who controls the skin from within, He is your self, the inner controller, the immortal."

III.7.22

"He who dwells in the understanding, yet is within the understanding, whom the understanding does not know, whose body the understanding is, who controls the understanding from within, He is your self, the inner controller, the immortal."

III.7.23

"He who dwells in the semen, is other than the semen, whom the semen does not know, whose body the semen is, who controls the semen from within, That is your self, the inner controller, the immortal."

"He is never seen but is the seer,

He is never heard but is the hearer,

He is never perceived, but is the perceiver, 

He is never thought but is the thinker.

There is no other seer but He.

There is no other hearer but He.

There is no other perceiver but He.

There is no other thinker but He.

He is your self, the inner controller, the immortal. 

Everything else is of evil."

After that Uddalaka Aruni kept silent.

Eighth Brahmana

The Unqualified Brahman

III.8.8

He said, "That, O Gargi*, the knowers of Brahman, call the Imperishable. 

It is nether gross nor fine, neither short nor long, neither glowing red (like fire) nor adhesive (like water). (It is) neither shadow nor darkness, neither air nor space, unattached, without taste, without smell, without eyes, without ears, without voice, without mind, without radiance, without breath, without a mouth, without measure, having no within and no without. It eats nothing and no one eats it."

Note: *Gargi is the pupil of Yajnavalkya learning the knowledge of Brahman.

III.8.9

"Verily, at the command of that Imperishable, O Gargi, the sun and the moon stand in their respective positions.

At the command of that Imperishable, O Gargi, heaven and earth stand in their respective positions.

At the command of that Imperishable, O Gargi, what are called moments, hours, days and nights, half-months, months, seasons, years stand in their respective positions.

At the command of that Imperishable, O Gargi, some rivers flow to the east from the white (snowy) mountains, others to the west in whatever direction each flows......"

III.8.10

"Whosoever, O Gargi, in this world, without knowing this Imperishable, performs sacrifice, worships, performs austerities for a thousand years, his work will have an end;

Whosoever, O Gargi, without knowing this Imperishable, departs from this world, is pitiable. But, O Gargi, he who knowing the Imperishable, departs from this world is a Brahmana (a knower of Brahman)."

Ninth Brahmana

The Self

III.9.26

Sakalya said, "On what are you (your body) and yourself (the heart) supported?"

(Yajnavalkya said:) "On the prana (life-breath - inbreath)"

"On what is prana supported?"

"On the apana (the outbreath)."

"And on what is the outbreath supported?"

"On the vyana (the diffused breath).

"And on what is the diffused breath supported?"

"On the samana (the equalizing or middle breath).*

That Self is not this, not this.

It is incomprehensible for it is not comprehend.

It is indestructible for it is never destroyed.

It is unattached for it does not attach itself.

It is unfettered.

It does not suffer.

It is not injured.

These are the eight abodes, the eight worlds, the eight gods, the eight persons**. He who takes apart and puts together these persons and passes beyond them, that is the person taught in the Upanisads about whom I ask you. If you do not explain him to me your head will fall off."

Sakalya did not know him, and his head fell off. Indeed robbers took away his bones, thinking they were something else.

Note: 

* They are the vital forces functioning in our body: prana (inbreath);  apana (outbreath); vyana (the diffused breath); samana (the middle breath)

**The eight refers to the five elements (earth, water, fire, wind, space), plus mind, intelligence and ego. 

Brhad-aranyaka Upanisad

Chapter Two

First Brahmana 

Progressive Definition of Brahman

"I meditate on Him as all-surpassing as the Head and King of all beings...." (II 1.2 )

 "I meditate on Him, verily, as the Radiant...." ( II 1.4 )

"I meditate on Him, verily, as the full and the unmoving...." ( II 1.5 )

"I meditate on Him, verily, as the Lord, as the irresistible and as the unvanquished army...." 
( II 1.6 )

"I meditate on Him, verily, as the forebearing...." (II 1.7 )

"I meditate on Him, verily, as the likeness...." ( II 1.8 )

 “I meditate on Him, verily, as the shining one....." ( II 1.9) 

" I meditate on Him, verily, as life......( II 1.10) 

"I meditate on Him, verily, as the second who will never leave us...." ( II 1.11 )

"I meditate on Him, verily, as death...." ( II 1.12 )

" I meditate on Him, verily, as self-possessed....." (II.1.13) 

Note: The attributes of the Supreme Self closely resemble with the 99 names of Allah in Islam. Islam revealed by Allah Himself stresses on the Lordship of various qualities, e.g. Allah as the giver of Life and taker of  life rather than only death and life itself, that means the Lordship behind the manifestations. 

Second Brahmana

Breathe Embodied in a Person

II. 2.1

"Verily, he who knows the new born babe (1) with his abode, his covering, his post and his rope keeps off his seven hostile kinsmen (2) . 

Verily, this babe is breathe in the middle (3). His abode is this (body). His covering is this (head) (4) .  His post is breath. His rope is food. "

Note:

(1) The Babe is our Supreme True Self  apart from the physical body and the  individual soul.  

Tao Te Ching tells us that people who have Tao (Truth) abide in them are like a new born baby, so does the Upanisad here tell. Once that baby was born, it would never die but most people do not realize and never strive hard for the birth of their Supreme Self inside them. So people all have body and soul but they may not attain the Supreme Self (the real person ) inside them. If anyone got it, heaven is in his hand. Upanisads aim at telling this knowledge.

(2) They refer to seven organs: the eyes, ears, nostrils and mouth. They are said to be hostile because they hinder the perception of the inner self. By these men becomes attached to the world. 

(3) The middle channel, susumna nadis  (sattwa guna) of the subtle body for sattwic qualities, i.e. peace, harmony, wisdom, love for truth, enlightenment, etc

(4) Our head is like a bowl turned upside down.

Third Brahmana

The Two forms of Reality

II.3.1

"Verily, there are two forms of Brahman (1), the formed and the formless; the mortal and the immortal; the unmoving and the moving; the actual (existent) and the true (being) (2)." 

Note:

(1) Brahman means the Supreme Self, Allah, the Supreme Lord in Quran.

(2) They refer the matter and life, i.e. the material level and non-material level.

II.3.6

The form of this person is like a saffron-coloured robe, like white wool, like the Indragopa insect(1), like a flame of fire, like a white lotus, like a sudden flash of lightning (2). He who knows it thus attains splendour like a sudden flash of lightning(2).

Now therefore there is the teaching, not this, not this for there is nothing higher than this, that he is not this (3).

Now the designation for him is the truth of truth. Verily, the vital breath is truth, and He is the Truth of that."

Note:

(1) The insect vivid red in color like a small beetle. Our Supreme Self resides in our heart like a flame of light.

(2) Wisdom or enlightenment comes to us always like a sudden flash of lightning. 

(3) Since our Supreme Self is indescribable by any words, so we can only described it by negation, not this, not that.

Fourth Brahmana

The Conversation of Yajnavalkya and Meitreyi on the Absolute Self

II.4.1

"Maitreyi," said Yajnavalkya, "Verily, I am about to go forth from this state (of householder). Look, let me make a final settlement between you and that Katyayani."

Note: Yajnavalkya was a king with supreme knowledge of truth. He had two wives. Maitreyi was the one who had knowledge and ability to know the ultimate reality, while Katyayani was just an ordinary woman who could not understand the ultimate reality. So it was the time the King Yajnavalkya left them and lived alone in the forest for purely spiritual life. Before he left, he taught Maitreya the supreme knowledge. 

II.4.2

Then said Maitreyi, "If indeed, Venerable Sir, this whole earth filled with wealth were mine, would I be immortal through that?"

"No,," said Yajnavalkya, "like the life of the rich even so would your life be. Of immortality, however, there is no hope through wealth."

II.4.3

The Maitreyi said, "What should I do with that by which I do not become immortal? Tell me that, indeed, Venerable Sir, of what you know (of the way to immortality)?"

II.4.4

Then Yajnavalkya said, "Ah, dear, you have been dear (even before) and you (now) speak dear words. Come, sit down, I will explain to you. Even as I am explaining reflect (on what I say)." 

II.4.5

Then he said, "Verily, not for the sake of the husband is the husband dear but a husband is dear for the sake of the Self.

Verily, not for the sake of the wife is the wife dear but a wife is dear for the sake of the Self.

Verily, not for the sake of the sons are the sons dear but the sons are dear for the sake of the Self.

Verily, not for the sake of wealth is wealth dear but wealth is dear for the sake of the Self.

Verily, not for the sake of Brahminhood (1)  is Brahminhood  dear but Brahminhood is dear for the sake of the Self.

Verily, not for the sake of Ksatriyahood (2)  is Ksatriyahood  dear but Ksatriyahood is dear for the sake of the Self.

Verily, not for the sake of the worlds  are the worlds  dear but the worlds are  dear for the sake of the Self.

Verily, not for the sake of the gods are the gods dear but the gods are  dear for the sake of the Self.

Verily, not for the sake of the beings  are the beings  dear but the beings are  dear for the sake of the Self.

Verily, not for the sake of all is all  dear but all is  dear for the sake of the Self.

Verily, O Maitreyi, it is the Self that should be seen, heard of, reflected on and meditated upon.

Verily, by the seeing of, by the hearing of, by the thinking of, by the understanding of the self, all this is known."

Note:

(1) Brahmin was the top class in the caste system in Hinduism dealing with religious affairs.

(2) Ksatriya was the second class in the caste system, i.e. the ruling class.

II.4.6

The Brahmana ignores one who knows him as different from the Self.

The Ksatriya ignores one who knows him as different from the Self.

The worlds ignore one who knows them as different from the Self.

The gods ignore one who knows them as different from the Self.

The beings ignore one who knows them as different from the Self.

All ignores one who knows it as different from the Self.

This Brahmana, this Ksatriya, these worlds, these gods, these beings and this all are this Self. 

II.4.7

As when a drum is beaten, one is not able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped.

II.4.8

As when a conch is blown, one is not able to grasp the external sounds, but by grasping the conch or the blower of the conch the sound is grasped.

II.4.9

As when a vina (lute) is played, one is not able to grasp the external sounds, but by grasping the vina or the player of the vina the sound is grasped.

II.4.12

As a lump of salt thrown in water becomes dissolved in water and there would not be any of it to seize forth as it were, but wherever one may take it is salty indeed. So, verily, this great being, infinite, limitless, consists of nothing but knowledge. Arising from out of these elements (1), one vanishes away into them. When he has departed, there is no more knowledge. That is what I say, "my dear", " so said Yajnavalkya.  

Note: (1) The elements mean five elements of creations in material level, i.e. earth, water, fire, air and space.

II.4.13

Then said Maitreyi, "In this, indeed, you have bewildered me, Venerable Sir, by saying that, "when he has departed there is no more knowledge."

Then Yajnavalkya said, "Certainly I am not saying anything bewildering. This is enough for knowledge (or understanding)."

II.4.14

"For where there is duality as it were, there one smells another, there one sees another, there one hears another, there one speaks to another, there one thinks of another, there one understands another.

Where, verily, everything has become the Self, then by what and whom should one smell, 

then by what and whom should one see, 

then by what and whom should one hear, 

then by what and whom should one speak, 

then by what and whom should one think, 

then by what and whom should one understand? 

By what should one know that by which all this is known?

By what, my dear, should one know the knower?"

Fifth Brahmana

The Cosmic and the Individual

II.5.15

This Self, verily, is the Lord of all beings, the King of all beings. As all the spokes are held together in the hub and felly of a wheel, just so, in this Self, all beings, all gods, all worlds, all breathing creatures, all these selves are held together. 

II.5.19

".......This Brahman is without an earlier and without a later, without an inside, without an outside. This Brahmam is the Self, the all-perceiving. This is the teaching."

Brhad-aranyaka Upanisad

Chapter 1

Fourth Brahmana

1.4.2     

"He was afraid. Therefore one is alone is afraid. This one then thought to himself : "Since there is nothing else than myself, of what am I afraid?"

Therefore his fear, verily, passed away, for, of what should he have been afraid? Assuredly it is from a second that fear arises." 


1.4.4 

"....Thus, indeed, He produced everything whatever exists, in pairs, down to the ants."


1.4.6

".....all this is His creation indeed and He Himself is all the gods........"


1.4.7

"At that time this (universe) was undifferentiated. It became differentiated by name and form (so that it is said) he has such a name, such a shape. Therefore even today this (universe) is differentiated by name and shape (so that it is said) he has such a name, such a shape.

He (the self) entered in here even to the tips of the nails, as a razor is (hidden) in the razor-case, or as fire in the fire source. Him they see not (as seen) he is incomplete, when breathing he is called the vital force, when speaking voice, when seeing the eye, when hearing the ear, when thinking the mind.

These are merely the names of his acts. He who meditates on one or another of them (aspects) he does not know for he is incomplete, with one or another of these (characteristics).

The Self is the foot-trace of all this, for by it one knows all this, just as one can find again by foot prints (what was lost). He who knows this finds fame and praise.   "


1.4.8

That self is dearer than a son, is dearer than wealth, is dearer  than everything else and is innermost. If one were to say to a person who speaks of anything else than the Self as dear, he will lose what he holds dear, he would very likely do so. One should meditate on the self alone as dear. He who meditates on the Self alone as dear, what he holds dear, verily, will not perish.


1.4.10

Brahman, indeed, was this in the beginning. It knew itself only as "I am Brahman." Therefore it became all.  Whoever among the gods became awakened to this, he, indeed, became that. It is the same in the case of seers, same in the case of men..... This is so even now.

Whoever know thus, "I am Brahman," becomes this all. Even the gods cannot prevent his becoming thus, for he becomes their Self. So whoever worships another divinity (than his Self) thinking that he is one and (Brahman) another, he knows not. He is like an animal to the gods. As many animals serve a man so does each man serve the gods. Even if one animal is taken away, it causes displeasure, what should one say of many (animals)? Therefore, it is not pleasing to those (gods) that men should know this." 


1.4.14

"....Verily, that which is justice is truth. Therefore, they say of a man who speaks the truth, he speaks justice or of a man who speaks justice that he speaks the truth. Verily, both there are the same." 


1.4.15

"If anyone, however, departs from this world without seeing (knowing) his own world, it being unknown, does not protect him....... Even if one performs a great and holy work, but without knowing this, that work of his is exhausted in the end.  

One should meditate only on the Self as his (true) world. The work of him who meditates on the Self alone as his world is not exhausted for, out of that very Self  he creates whatever he desires." 

Fifth Brahmana

1.5.3

"....Desire, determination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, intellectual, fear, all this is truly mind. Therefore even if one is touched on his back, he discerns it with the mind. Whatever sound there is, it is just speech. Verily, it serves to determine an end (object) but it not itself (determined or revealed). 

The in-breath, the out-breath, the diffused breath, the up-breath, the middle-breath, all that breathes is breath only*.

Verily, the Self consists of speech, mind and breathe." 


*The five vital breathes  (vital force) of our body



1.5.13

"......Verily, he who meditates on them (mind, speech, breath) as finite, wins a finite world. But he who meditates on them as infinite wins  an infinite world." 



1.5.19

"From the heaven and the sun the divine mind enters him. Verily, that is the divine mind by which one becomes only joyful and sorrow not." 

《道德經》第八十一章

《眾妙之門  ──〈道德經〉雙語解讀》   林楚菊著述

第八十一章

信言不美(1)，美言不信(2)。

善者不辯(3)，辯者不善。

知者不博(4)，博者不知。

[聖人不積，

既以為人己愈有，既以與人己愈多。

天之道利而不害，聖人之道為而不爭。]* (5)

註釋

(1) 信言，指實話、真話。
(2) 美言，指巧言、華美之言。
(3) 善者，可解作善良的人，或善於說話的人。
(4) 博，即廣闊，或與「溥」同義，指佈、陳，即炫耀的意思。
(5) 此五句註評家黃瑞雲在《老子本原》中指應放在第77章，與第77章的文意更連貫，卻與本章不相連。

通行版原文
第八十一章

信言不美，美言不信。

善者不辯，辯者不善。

知者不博，博者不知。

聖人不積，

既以為人己愈有，既以與人己愈多。

天之道利而不害，聖人之道為而不爭。

白話語譯

    真實的說話並不漂亮，漂亮的說話並不真實。善良的人不會辯駁，辯駁的人並不善良。知道真理的人不會以廣博的知識炫耀於人，炫耀廣博知識的人並不是知道真理的人。聖人不會儲存、保留，盡自己所能服務別人，自己也會更加富有；盡自己所能給予別人，自己也會得到更多。天地宇宙運行的法則，利益萬物眾生而不會作出傷害；聖人的法則就是只會把道實踐，而不會與任何人競爭。

General Version

Chapter 81

Truthful words are not beautiful.

Beautiful words are not truthful.

Those who are good do not debate.

Those who debate are not good.

Those who know the Truth 
never show they have wide learning.

Those who show they have wide learning
 do not know the Truth.

The sages do not accumulate.

The more they assist others, 
the more they gain.

The more they give others, 
the more they possess.

The Truth of Heaven benefits and does not harm.

The Truth of sages assists and does not contend.

經註評家修訂的版本

第八十一章

信言不美，美言不信。

善者不辯，辯者不善。

知者不博，博者不知。

白話語譯

    真實的說話並不漂亮，漂亮的說話並不真實。善良的人不會辯駁，辯駁的人並不善良。知道真理的人不會以廣博的知識炫耀於人，炫耀廣博知識的人並不是知道真理的人。

Revised Version

Chapter 81

Truthful words are not beautiful.

Beautiful words are not truthful.

Those who are good do not debate.

Those who debate are not good.

Those who know the Truth never show 
they have wide learning.

Those who show they have wide learning 
do not know the Truth.

賞析與點評

    本章是《道德經》最後一章，共81章。《易經》是中國最早的經典，被譽為群經之首，中華文明的開端；《易經》是占卜的書，共有64卦，即64章，64是8的乘數，八八六十四；而《道德經》就是八的演進到九，九九八十一，所以把《道德經》編排成81章，是九的乘數。九就是頂峰，道就是頂峰，是單數，不會是偶數，因為道是一，不是二，到了盡頭也是九。正如伊斯蘭信仰中萬物的主宰也是一，是不可分割的一(Ahad)，是獨存的一，只有單數沒有偶數。伊斯蘭信仰真主有99個名號，也是取其單數，一百減一等於九十九。真主只有一沒有二，道也只是一。《古蘭經》說真主是一，但祂所創造的萬物均是一陰一陽的配對，萬物有陰陽之分，是偶數，創造主卻沒有陰陽之分，是單數。《易經》是描述宇宙萬物的運行法則，描述萬事物萬的變化規律，所以整部《易經》的篇章是偶數。《道德經》描述道，萬事萬物的主宰，所以整部《道德經》的編章是單數。伊斯蘭所崇拜的主宰是一、是獨存，印度瑜伽修行的最高境界也是一，獨存的境界。盡管不同文化對宗教信仰、精神修煉和感悟真理有不同的描述，卻不難發現各自相通的地方，所以真理只有一，沒有二。

    本章《道德經》是最後一章，提出了三項見解，都是有關對表達真理的描述：如何把道表達出來？第一：「信言不美，美言不信。」真實的說話不一定是漂亮的言詞，不能從外表的花言巧語去分辨。所謂口甜舌滑、口蜜腹劍，對美言應該要小心。孔子說：「巧言令色，鮮矣仁！」(《學而篇》第一：3)意思是：花言巧語，偽善的面貌，這種人，仁德不會多。孔子又說：「剛、毅、木、納，近仁。」(《子路篇》第十三：27)意思是：剛強、果決、樸實，而言語不輕易出口，有這四種品質的人近於仁德。老子主張純樸自然，美言並不一定是真實的話，孔子也有相近的意思。不過老子也說：「美言可以市尊。」(第62章)言詞恰當得體可以得到別人的尊重，所以有關「美言」的見解，應該按不同情況去判斷，對「美言」不是完全否定或肯定。

    第二：「善者不辯，辯者不善。」道是需要自己內在尋索而領略，辯論只能夠適可而止，愈多說愈迷糊：「多言數窮，不如守中。」(參看第5章，「中」是代表道，不是中庸而已。)若辯論的目的只為求勝，那麼已與修道偏離了，所以「辯者不善」，若有不善之心什麼歪理也可以說成道理，只要辯論技巧高超。既然「道可道，非常道」(第1章)，那麼就更加不用辯駁了。即使別人不明白，不認同自己，這也只是自己個人修行與見解，不能強加於人，也不用受人影響，被人打擊自己。一個人的靈性達到精進，即能保持心境常清靜，就不會喜歡執拗、挑剔、批評和一味反對。在清靜的心境下，才能夠透徹觀察和瞭解事物，這不是辯論可以得來，而是靠修心。

    第三：「知者不博，博者不知。」這個「知」就是知道真理，道就是真理；「博」就是廣博，或炫耀的意思。老子認為道是生命的本源，這個源頭就如未經雕琢的石頭，簡單、純樸、清靜。人愈向外走，愈脫離自己的本源，外在尋索的知識就愈廣博，所以愈博就愈不明白道。明白道的人已返回自己的源頭，那麼還會不斷向外走嗎？而且更加不會炫耀什麼了！老子多處強調人們千萬不要炫耀自己，炫耀就是一種向外走的心態，華而不實，與道偏離。

    以上三項提示放在《道德經》最後一章，可見其重要性，最後的章句提出：「聖人不積」、「天之道」與「聖人之道」。雖然註評家認為應放在第77章，但放在此也可以讓人們知道其重要性，既然先前說了三項「不」，即有道者三不，那麼有道的人應該是怎樣？所以跟著就說出來：聖人不會為自己積蓄財貨，而是慷慨施與；道的法則就是愈施與就愈富有，給與更多，得到也會更多。這就是因果業報，種瓜得瓜，種豆得豆，給予別人就是為自己種福田，所以《道理經》第7章說：「是以聖人後其身而身先，外其身而身存。非以其無私邪？故能成其私。」聖人「無私」，反而能「成其私」，造福自己，正如本章所說：「既以為人己愈有，既以與人己愈多。」為什麼會是這樣？因為「天之道」是「利而不害」，道只會利益眾生，不會對萬物造成傷害，萬物失去道才會有傷害。所以聖人愈是付出，道就要給他愈多，道的法則不是零和遊戲，不是弱肉強食、爭奪資源，不是我得到就代表別人會失去。道與萬物為一體，所以聖人不會與任何人競爭。聖人不與人競爭，但不是什麼也不做，而是「為而不爭」，這個「為」就是履行自己生命中注定的責任，做好自己應有的角色，例如母親、父親、丈夫、妻子、子女、各工作崗位的職務。有道者就是聖人，可以是我們四周每一處的平常人，不是高高在上者才是聖人。道隱藏於每個人的心中，人們正需要把它發現，並實踐出來！

《道德經》第八十章

《眾妙之門  ──〈道德經〉雙語解讀》   林楚菊著述

第八十章

小國寡民(1)。

使有什伯之器而不用(2)，

使民重死而不遠徙(3)，

雖有舟輿無所乘之(4)，

雖有甲兵無所陳之(5)。

使民復結繩而用之(6)，

甘其食，美其服，安其居，樂其俗(7)。

鄰國相望，雞犬之聲相聞，民至老死，不相往來。

註釋

(1)小國，指使國家細小，「小」作動詞用；寡民，指使國民數目寡少，「寡」是動詞。

(2) 什伯之器，指各式各樣的器具。
(3) 重死，即畏死，指珍惜生命，不冒生命之險。
(4) 舟，即船；輿，即車。無所乘之，指在小國寡民的理想社會中，即使有船和車，也沒有必要去乘坐。
(5) 陳，即陳列，指擺開陣勢，準備作戰。
(6) 結繩，指文字產生以前，人類以結繩記事。《易‧繫辭下》：「上古結繩而治，後世聖人易之以書契。」
(7) 全句意思：使人們吃得香甜，穿著漂亮，居住安逸，過得習慣。

白話語譯

    國家幅員小，百姓數目少，這樣即使擁有各式各樣的器具也不需要使用；百姓皆珍惜生命而不願意冒險遷徙遠方；即使有船和車，也沒有必要去乘坐；雖然有盔甲兵器，卻不需要拿出來準備作戰。讓百姓返回純樸的社會，以結繩記事，使人們吃得香甜，穿著漂亮，居住安逸，過得習慣。鄰國之間可以在遠處互相看見，各自的雞鳴狗吠聲互相聽見，而百姓直到老死也不會互相往來。

Chapter 80

Reduce the size and population of the state.

Ensure that even though people have different kinds of tools,

they will not use them.

Ensure also that people will not move to distant places

because they look on death seriously.

Even though they have ships and carts,

they will have no use for them.

Even though they have armour and weapons,

they will not make a show of them.

Let people return to the use of the knotted rope.

Let them find relish in their food and beauty in their clothes.

Let them be contented in their abode and 
be happy in the way they live.

Though adjoining states are within sight of one another,

and the sounds of dogs barking and 
cocks crowing in one state 
can be heard in another,

yet people of one state will grow old and die 

without having had any dealings with 

people of another state.

賞析與點評

    本章《道德經》說出最理想的社會型態，不是揚揚大國，而是小國寡民。老子認為人們最理想的狀態就是返回道，返回自身純樸自然的本性。最純樸自然的社會就是人們能夠純樸自然地生活，人們沒有太多層出不窮的欲望與念頭，不需要太多新穎花巧的器物；而且也不用四處周遊觀光，也不用為生計之苦而遠行謀生；即使國家擁有舟車與兵器，也沒有需要使用了。老子理想的社會型態正貫穿整部《道德經》，而在本章即集中陳述這理想的型態。

    老子重視簡單純樸，但從來不是主張人們苦行，過著清貧的生活，只是不要欲望橫生，過著聲色犬馬的生活，溫飽充裕的生活還是每個人必需。有道的統治者也要致力讓百姓得到，所以老子說人們應該：「甘其食，美其服，安其居，樂其俗。」即老子在第3章中所說：「實其腹」、「強其骨」，但卻要「虛其心」、「弱其志」、「常使民無知無欲」、「使夫智者不敢為也」，所以在本章中老子說：「使民復結繩而用之」，甚至進一步徹底地道出這簡單的理想型態：「鄰國相望，雞犬之聲相聞，民至老死，不相往來。」

    正是這樣的社會再不需要舟車、兵器與花巧的設備，整部《道德經》的思想非常連貫一致，沒有一處是互相矛盾。反觀今日現代科技文明進步的社會，人們普遍生活富裕，物質欲望可以層出不窮，吃得太多太好，衣服太多太好，富裕人家居住在皇宮豪宅，有豪華房車與遊艇，出外遊埠成為生活必要的調劑，即老子所說的「金玉滿堂」(第9章)。社會教導人們要對此生活趨之若鶩，人們一生的努力以為就是要達到「金玉滿堂」、「富貴而驕」(第9章)的生活，卻把「道」忘卻了！

    人們不知道生命最需要的是道，簡單溫飽的生活已經足夠，剩餘的生活空間就是要修道悟道，而不是不斷損耗物資以滿足外在聲色犬馬、多采多姿的生活。這樣物質豐厚的生活，人們活得不是最快樂，最富裕的歐洲國家瑞士，其自殺率相當高，而且現代社會慢性疾病頻生，正是因為吃得太多太好。幸福快樂指數最高的不丹，正近於老子所說的理想社會型態，簡單、純樸、自然就是最好！

《道德經》第七十九章

《眾妙之門  ──〈道德經〉雙語解讀》   林楚菊著述

第七十九章

和大怨(1)，必有餘怨。

[報怨以德(2)*]，安可以為善(3)？

是以聖人執左契而不責於人(4)。

有德司契(5)，無德司徹(6)。

天道無親(7)，常與善人(8)。

註釋

(1) 和，即調和、和解。
(2) 報怨以德，此句屬於第63章，多位註評家認為應放在此章，文意更清晰。
(3) 善，即妥善的方法。
(4) 契，契約。古時借債，刻木為契，在一塊木板或竹板上刻上文字，剖分左右，左邊的一半由債權人收存，右邊的一半由借債人收存。收債時，債權人拿出左邊的一半向借債人討還。責，即索取、償還。
(5) 司契，即掌管契約的人。
(6) 徹，指周代的賦稅制度。司徹，指掌管稅收的人。何以「有德司契，無德司徹」？註評家任繼愈解釋：「司契」和「司徹」都是古代貴族所用的管脹人。司契的人，只憑契據來收取，顯得從容。「徹」是古代貴族對農民按成收租的剝削制度。為了對農民進行剝削，司徹的人對交租人斤斤計較。這裡的「司契」和「司徹」是比喻的意思。
(7) 無親，指沒有偏愛。
(8) 與，指幫助。

通行版原文

第七十九章

和大怨，必有餘怨。

安可以為善？

是以聖人執左契而不責於人。

有德司契，無德司徹。

天道無親，常與善人。

白話語譯

    調解極大的怨恨，必然有剩餘的怨恨遺留下來，又怎能夠妥善處理呢？所以聖人手持借據也不強求別人償還。有德行的人就像掌管契約的人，不會強行苛索；無德行的人就像掌管稅收的人，務必強行索取。天地宇宙的運行法則就是不會對任何人有所偏愛，總是幫助、親近善良的人。

General Version

Chapter 79

After settling a great enmity between two persons,

there must be remaining resentment.

How can this be considered perfect?

Therefore the sage takes the left-hand tally*

but does not demand any payment from the people.

The man of virtue takes charge of the tally.

The man of no virtue takes charge of taxation.

The Truth of Heaven shows no favouritism.

It is forever on the side of good people.

(*tally: the half part of the contract held by the creditor)

經註評家修訂後的版本

第七十九章

和大怨，必有餘怨。

報怨以德，安可以為善？

是以聖人執左契而不責於人。

有德司契，無德司徹。

天道無親，常與善人。

白話語譯

    調解極大的怨恨，必然有剩餘的怨恨遺留下來。即使以恩惠回報仇恨，又怎能夠妥善處理呢？所以聖人手持借據也不強求別人償還。有德行的人就像掌管契約的人，不會強行苛索；無德行的人就像掌管稅收的人，務必強行索取。天地宇宙的運行法則就是不會對任何人有所偏愛，總是幫助、親近善良的人。

Revised Version

Chapter 79

After settling a great enmity between two persons,

there must be remaining resentment.

Do good to a person who has done you an injury,

how can this be considered perfect?

Therefore the sage takes the left-hand tally*

but does not demand any payment from the people.

The man of virtue takes charge of the tally.

The man of no virtue takes charge of taxation.

The Truth of Heaven shows no favouritism.

It is forever on the side of good people.

(*tally: the half part of the contract held by the creditor)

賞析與點評

   本章《道德經》說如何對待怨恨，之前第七十四章提到人們不要「代大匠斫」：「夫代大匠斫者，希有不傷其手矣。」因為「常有司殺者殺」：天道才是真正的大匠，掌管刑罰殺戮。這正如佛教與印度教所說的因果業報，人們一切的作事就好像發放的回力鏢，無論好與壞，或遲或早都會回饋自己；所以《道德經》第七十三章說：「天之道，不爭而善勝，不言而善應，不召而自來，繟然而善謀」；天道對萬物眾生的因果業報不會有錯失，所以在最後仍要強調：「天網恢恢，疏而不失。」

 

既然天道善於計算、籌劃，且不會有錯失，那麼人們應該如何處理怨仇？人們歌頌「報怨以德」，因為這看來是最偉大的情操，老子所談的道，是叫人們返回自身純樸自然的本性，而不是要把如何巨大的道德鎖鏈扣在別人身上，老子並不贊同「以德報怨」，他解釋：「和大怨，必有餘怨。報怨以德，安可以為善？」孔子在《論語》中也有論述「報怨以德」：「或曰：『以德報怨，何如？』子曰：『何以報德？以直報怨，以德報德。』」（《憲問篇》第十四：34）有人對孔子道：「拿恩惠來回答怨恨，怎麼樣？」孔子道：「拿什麼來酬答恩惠呢？拿公平正直來回答怨恨，拿恩惠來酬答恩惠。」[註1]

 

孔子所說的「以直報怨」比「以德報怨」更妥善，老子和孔子均不贊同「以德報怨」，他們也有各自的解釋和提出妥善的做法，值得世人認識和學習。孔子所提出的公平正直更合乎自然之道，因為不會有「餘怨」，且能賞善罰惡。老子沒有提出公平正直，修道的聖人即使公平正直也要捨棄，而是「執左契而不責於人」，聖人雖然可以用公平正直的原則去追討別人的不是，但也不會強求，若人家執意對峙，這個公平正直的原則自己也不用施行，交由天道去執行吧！在《古蘭經》中，真主指出報怨的準則：

 

「如果你們報復，就應當依照你們所受的傷害而報復。如果你們能忍耐，那對於忍耐者是更好的。你應當忍耐──你的忍耐只賴真主的佑助──你不要為他們而悲傷，不要為他們的計謀而煩惱。真主確是同虔敬者和行善者在一起的。」（16:126-128）

 

「惡行應得同樣的惡報。誰願寬恕而且和解，真主必報酬誰。真主確是不喜歡不義者的。受人欺侮然後加以報復的人們，絕無可指責的。應受責備的，是欺負他人並且在地方上橫蠻無理者；這些人將受痛苦的刑罰。凡能忍耐而加以赦宥者，他們的那種行為，確是應該決心做的事。」（42:40-43）

 

真主不是要求所有人都寬恕作惡者，作惡的人應得其惡果，但若能夠做到忍耐和寬恕，這行為更高尚。同樣，老子帶給人們完美的做法──「是以聖人執左契而不責於人」，聖人徹底認識天道運行的法則，他不會向別人苛責，因為無濟於事，一切交由天道處置！

 

這也貫徹老子提出守柔的哲理，柔弱勝剛強，不要與別人硬碰硬撞。老子認為有德的人只是拿著借契，不是兇猛的稅收衙役，若收不到欠債，也會灑脫地放下這擔子，交由天道處理，心中無怨無恨。老子在《道德經》第七十三章提出「天網恢恢，疏而不失。」在本章再提出天道的另一特質：「天道無親，常與善人。」天道是慈愛：「天之道，利而不害」（第八十一章），且大公無私。人倫有親疏之別，天道卻對萬物眾生沒有親疏之別與偏愛，所以第五章說：「天地不仁」，這不仁就是沒有偏愛、執取與親疏之別。所以「天道無親」，但卻充滿慈愛，這慈愛就是「常與善人」，只是幫助、親近善良的人。

 

 

[註1]：楊伯峻 《論語譯注》 中華書局 1984年初版

 

《道德經》第七十八章

《眾妙之門  ──〈道德經〉雙語解讀》   林楚菊著述

第七十八章

天下莫柔弱於水，而攻堅強者莫之能勝(1)，

以其無以易之(2)。

弱之勝強，柔之勝剛，

天下莫不知，莫能行(3)。

是以聖人云：

「受國之垢(4)，是謂社稷主；

受國不祥(5)，是謂天下王。」

正言若反(6)。

註釋

(1) 全句意思：攻擊堅強的事物沒有什麼東西能勝過水。
(2) 無以易之，即沒有什麼東西能代替它。
(3) 莫能行，指沒有人肯照著做。
(4) 垢，粵音究(gau3)，即污垢、屈辱、恥辱。受國之垢，指承受全國的屈辱。
(5) 不祥，指災禍、災殃。受國不祥，指承擔全國的災禍。
(6) 正言若反，指正面的話如同反話。註評家黃瑞雲認為此乃對「聖人云」的述評。社稷主，天下王，為天下之尊貴，而必須能受國之污垢，受國之災殃。看是反話，實是真言，故曰：「正言若反」。

白話語譯

    天下間沒有比水更柔弱的東西了，然而攻擊堅強的事物沒有什麼東西能勝過水，這正是因為沒有什麼東西能代替水。弱能勝於強，柔能勝於剛，天下間沒有不知道這道理，但卻沒有人能照著做。所以聖人說：「能夠承受國家的污辱的人，才能稱得上是國家的君主；能夠承受國家的災禍的人，才能稱得上是天下的領袖。」正面的話如同反話。

Chapter 78

Nothing in the world is softer or weaker than water.

Yet nothing is better than water
 to overcome the hard and strong.

It is because nothing can replace water.

That the weak overcomes the strong,

the soft overcomes the hard,

everyone in the world knows,

yet no one can put into practice.

Therefore, the sage says,

“The one who takes on himself the humiliation of the state

is worthy of being the Ruler.

 The one who takes on himself the calamity of the state 

is worthy of being the King of the world.”

The truthful words seem to be opposite.

賞析與點評

    《道德經》多處強調柔弱勝剛強的道理，老子以水作為比喻，水是天下間最柔弱的東西，沒有固定形狀，外表看來水十分柔弱，但其力量可以驚人，世上沒有一樣東西可以取代水。水是一切生命的源頭，老子常把道比喻為水，水的特質是柔弱，與石頭的堅硬剛好相反，但水的威力卻能「攻堅強者莫之能勝」。水是生命的源頭，也能把生命毀滅，不同地域文化中均有記載洪水曾毀滅大地眾生。

 

老子教導人們要學習水的柔弱，指出弱能勝強，柔能勝剛，柔弱是道的表現。在柔弱中克制敵人，因為柔弱的力量最能持久，勇猛剛烈只能夠短暫發揮作用，不可持久，就好像太陽與風比試誰力量強大，要把路人的衣服脫下來：大風不斷猛烈地吹襲路人，要吹掉他的衣服，路人卻更加緊抱著身子，不許衣服被吹走，大風花盡氣力都不能吹走路人身上的衣服；太陽動也不動，只是把強大的熱力放射出來，沒有狂風掃落葉，沒有衝擊與掙扎，那路人抵受不住熱力自動把衣服脫下。這就是老子所指出的軟實力，相對於硬實力用強暴的方法使人就範，軟實力能夠不用強迫而使對方依從自己的意思而為。

 

軟實力比硬實力優勝，可惜老子說：「天下莫不知，莫能行。」天下人不是不知道軟實力比硬實力優勝，但他們卻不願意，也不能夠行出來，這是因為沒有道，單是柔弱就不能發揮任何力量。沒有道，就只能靠「弱肉強食」，這是現實世界的寫照。沒有道，人與人之間的關係不是互利互存，而是零和遊戲：壓迫者與受壓迫者。沒有道而謙虛的人，就成為社會上最悲慘的人。

 

老子的理想就是以道統治天下，而不是教導人們隱世、避世。《道德經》常常指出統治者應該如何以道統治天下，本章也指出真正有道的統治者應該「受國之垢」、「受國不祥」。正如耶穌所說：「人子來不是要受人服侍，乃是要服侍世人。」老子的意思也是這樣，統治者不應該是高高在上，一無建樹卻享盡榮華富貴，這就是失道失德的統治，也是這個世界古往今來大部分統治者的所為。真正的聖人剛好相反，在四福音中所描述的耶穌只有3年的傳道，未曾是一方一地的統治者，老子心目中以道統治天下的聖人，在先知穆罕默德身上表現得淋漓盡致。

 

先知穆罕默德正如耶穌所說他是來服侍世人，不是受人服侍。由他肩負先知的使命宣揚真主的訊息，他沒有一天過著奢華的帝王生活，而是與穆斯林同甘共苦，與普通百姓沒有分別，且常常站在最前去服務別人。無論是搬石塊，搭建清真寺，本應可以坐享觀望，但穆罕默德卻堅持與百姓一起勞動。穆罕默德也非常慷慨，常常救濟別人，他真的能做到「受國之垢」、「受國不祥」，甚至別人沒有能力償還債務而死去，穆罕默德會把此債務放到自己身上，好讓對方能夠入土安葬。穆罕默德離世時，沒有一分一毛，或任何遺產留給自己或後人。即使他成功統一阿拉伯各部落歸順伊斯蘭教，穆斯林開始過著富裕的生活，穆罕默德也總是處處為大眾著想，總是過著儉樸的生活。穆罕默德完成先知的使命只有短暫的23年，卻是老子所指真正以道統治天下的聖人。穆罕默德面對世俗的統治，他所受的苦與付出，筆者常常感到他是所有聖人之冠。他親自宣教，親自勞動，親自打仗，親自救濟施予，且常常受到反對者極大的迫害與侮辱，他都以慈悲與寬恕對待。阿拉伯民族成功統一歸順伊斯蘭信仰，先知穆罕默德所參與的所有戰爭，兩方共傷亡的人數出奇地少，只有400人左右。這是因為穆罕默德開戰是迫不得已，且面對兇殘的敵人目的不是殺戮，而是使敵方投降。

 

歷史學家邁克爾．哈特（Michael H. Hart）博士在他的著作《歷史上最有影響力的100人》這樣寫：

 

「我選擇穆罕默德作為世界歷史上第一位最有影響力的人物，可能會使一些讀者感到驚奇，也會使另外一些讀者發生疑問，但他確實是歷史上不論宗教和世俗兩方面，都取得了卓越成就的唯一人物。」

 

穆罕默德成為世界歷史上在世俗與宗教事務同樣取得成功的聖人，不是因為他高高在上，受人膜拜，穆罕默德很輕易這樣做，但他堅決拒絕，而是因為他「受國之垢」、「受國不祥」。老子說可惜「正言若反」：人們只願相信統治者與聖人應該高高在上，受人膜拜，享受優厚的待遇，而不願接受真正有道的統治者應該是怎樣。西方世界對穆罕默德的誣蔑，歷史上從來沒有一個偉人受到這樣的對待，正是老子所說「正言若反」，也是德國著名思想家、小說家、劇作家與政治家歌德（Johann Wolfgang von Goethe, 1749-1832）曾對真理有以下的名言：

 

「人們往往把真理和錯誤混在一起去教人，而堅持的卻是錯誤。」

 

「我們對真理必須經常反覆地說，因為錯誤也有人在反覆地宣傳，並且不是個別的人，而是大批的人宣傳。」

 

「真理就是火炬，同時也是一支巨大的火炬，因此我們都想瞇著眼睛走過去，甚至擔心會被燙傷。」。

 

《道德經》第七十七章

《眾妙之門  ──〈道德經〉雙語解讀》   林楚菊著述

第七十七章

天之道(1)，其猶張弓與(2)？

高者抑之(3)，下者舉之(4)；

有餘者損之(5)，不足者補之(6)。

天之道，損有餘而補不足。

人之道則不然(7)，損不足以奉有餘(8)。

孰能有餘以奉天下？唯有道者。

[是故聖人不積，

既以為人己愈有，既以與人己愈多。

天之道利而不害，聖人之道為而不爭。]*(9)

是以聖人為而不恃，功成而不處，其不欲見賢(10)。

註釋

(1) 天之道，指自然運行的法則。
(2) 猶，即好像；張弓，指拉開弓；與，表示發問，即嗎。
(3) 高，指弓弘拉得高了。抑，即壓低。全句意思：高了就把它壓低一點。
(4) 下，指弓弘拉得低了。舉，即升高。全句意思：低了就把它升高一點。
(5) 有餘，指弓弘拉得過滿。損之，指把拉得過滿的弓弘放鬆一點。
(6) 不足，指弓弘沒有拉緊。補之，指把弓弘拉到位。
(7) 人之道，指人類社會的法則、法律。
(8) 奉，指供給、供奉。
(9) 不積，指不儲存，不保留。此括號內的句子出於第81章，註評家認為與第81章文句沒有相關，在此章卻意思相連，故應放在此章。
(10) 處，即佔有、享有。見，指顯現、表現。

通行版原文

第七十七章

天之道，其猶張弓與？

高者抑之，下者舉之；

有餘者損之，不足者補之。

天之道，損有餘而補不足。

人之道則不然，損不足以奉有餘。

孰能有餘以奉天下？唯有道者。

是以聖人為而不恃，功成而不處，其不欲見賢。

白話語譯

    天地宇宙運行的法則，不是好像拉開弓弦一樣嗎？拉得過高便把它壓低；拉得過低便把它升高；弓弦拉得過滿就把它放鬆一點；弓弦拉得太鬆就把它拉緊一點。天地宇宙運行的法則，就是減少有餘，彌補不足。人類社會實行的法則卻不是這樣，而是損害不足的人，以供奉有餘的人。誰能夠有餘而可以奉養天下？只有「道」才能夠這樣。所以聖人做事情而不會恃才傲物，達到成功而不會把成果佔有，因為他們不想刻意表現自己的賢德。

General Version
Chapter 77

Is not the Truth of Heaven like the stretching of a bow?

The high it presses down.

The low it lifts up.

The excessive it takes from.

The deficient it gives to.

It is the Truth of Heaven to take from what has in excess

in order to make good for what is deficient.

The way of man is otherwise.

It takes from those who are lacking

in order to offer more to those 

who already have more than enough.

Who can take what he himself 
has in excess and offer this to the world?

Only those who abide in the Truth.

Therefore, the sages act without conceit,

accomplish their tasks yet claim no credit.

They do not wish to show off their merits.

經註家修訂後的版本

第七十七章

天之道，其猶張弓與？

高者抑之，下者舉之；

有餘者損之，不足者補之。

天之道，損有餘而補不足。

人之道則不然，損不足以奉有餘。

孰能有餘以奉天下？唯有道者。

是故聖人不積，

既以為人己愈有，既以與人己愈多。

天之道利而不害，聖人之道為而不爭。

是以聖人為而不恃，功成而不處，其不欲見賢。

白話語譯

    天地宇宙運行的法則，不是好像拉開弓弦一樣嗎？拉得過高便把它壓低；拉得過低便把它升高；弓弦拉得過滿就把它放鬆一點；弓弦拉得太鬆就把它拉緊一點。天地宇宙運行的法則，就是減少有餘，彌補不足。人類社會實行的法則卻不是這樣，而是損害不足的人，以供奉有餘的人。誰能夠有餘而可以奉養天下？只有「道」才能夠這樣。所以聖人不會儲存、保留，盡自己所能服務別人，自己也會更加富有；盡自己所能給予別人，自己也會得到更多。天地宇宙運行的法則，利益萬物眾生而不會作出傷害；聖人的法則就是只會把道實踐，而不會與任何人競爭。所以聖人做事情而不會恃才傲物，達到成功而不會把成果佔有，因為他們不想刻意表現自己的賢德。

Revised Version
Chapter 77

Is not the Truth of Heaven like the stretching of a bow?

The high it presses down.

The low it lifts up.

The excessive it takes from.

The deficient it gives to.

It is the Truth of Heaven to take from what has in excess

in order to make good for what is deficient.

The way of man is otherwise.

It takes from those who are lacking

in order to offer more to those 

who already have more than enough.

Who can take what he himself 
has in excess and offer this to the world?

Only those who abide in the Truth.

Therefore, the sages do not accumulate.

The more they assist others,
 the more they gain.

The more they give others, 
the more they possess.

The Truth of Heaven benefits and does not harm.

The Truth of sages assists and does not contend.

Therefore, the sages act without conceit,

accomplish their tasks yet claim no credit.

They do not wish to show off their merits.

賞析與點評

    本章《道德經》說明天之道、人之道和聖人之道。天之道，即天地宇宙運行的法則，就是「利而不害」。道是孕育、滋養萬物，讓萬物在平衡與和諧的關係下共存，所以就好像拉弓弦一樣，拉得太高便要降低，拉得太低便要升高，拉得太緊便要放鬆，拉得太鬆便要拉緊。萬物要和諧共存，就不能各走極端，或有些被重視，有些被忽略。整個大自然是互相依賴的生命體，各物種環環相扣，而不是互相對抗、競爭，這就是「天之道」與「人之道」的不同。

    在天之道的運作之下，萬物和諧共存。在人之道的運作之下，萬物互相競爭，對抗，爭奪資源，所謂弱肉強食。人類社會長久以來，在大部分層面都是在這競爭的法則下發展，所以在人類社會，同樣是人卻有不同的階級出現，待遇可以十分不同，且相距甚遠。統治階層得到絕大部分資源，草根階層只能夠糊口，古今中外，都是這樣：「損不足以奉有餘」，這是一種互相對抗的關係。

    天之道是「損有餘而補不足」，人之道卻相反。十七世紀印度聖人羅達斯(Samarth Ramdas 1608-1682)把他對天地宇宙畢生的學問口述，由弟子筆錄在巨著《僕人的理解》(Dasboadh)之中。其中一章闡述人類地球創始的時候是和諧平衡的，但人類與各物種的變化發展卻出現互相對抗的力量，人與人、動物、植物，以及整個氣候環境對著幹，這種對抗的力量愈來愈強烈，和諧平衡的狀態愈來愈少，人類社會以至整個地球，最終必定會被毀滅，因為這種對抗的力量正是步向毀滅。天之道是生命的力量，人之道卻是毀滅的力量。

   人應該把「有餘以奉天下」，只有有道之士才能夠做到，這就是聖人之道。聖人把天之道實踐出來，不會只為自己積存財貨，不同宗教的聖人都是教導世人慷慨施與，這就是為自己及眾生積福，因為愈是幫助別人，愈是給予別人，自己卻會得到更多。《古蘭經》說真主會回報每個善行，沒有一個善行，即使如螞蟻般微小，不會被記錄，不會被回報。《道德經》也有同樣意思，佛教的因果業報，也說明同樣道理，善惡終有報。《古蘭經》這樣說：

 

「行一件善事的人，將得十倍的報酬；作一件惡事的人，只受同樣的懲罰；他們都不受虧枉。」（6:160）

 

    天之道是「利而不害」，聖人之道是「為而不爭」，如何實踐「天之道利而不害」？就是要「為而不爭」。競爭就是一股對抗的力量，有勝有負，有人得，有人失，所以聖人只會幹，卻不會與任何人競爭。如何不與人競爭？就是「為而不恃」，「功成而不處」。聖人與道同在，道與萬物為一體，沒有一己的私我，所以聖人不但不會驕傲，自以為有功，甚至乎「不欲見賢」：不想人們覺得他賢德神聖，對他歌功頌德，要去崇拜他。老子認為真正的聖人絕不會是這樣，這樣的人才能與天地宇宙的道同在！