| |
Original |
Legge's
Translation |
Susuki's
Translation |
Goddard's
Translation |
| 1 |
上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔ |
(Those who) possessed in highest degree the attributes (of the Dao) did not (seek) to show them, and therefore they
possessed them
(in fullest measure). (Those who) possessed in a lower
degree those attributes (sought how) not to lose them,
and therefore they did not
possess them (in fullest measure).
|
Superior virtue is unvirtue. Therefore it has virtue. Inferior virtue never loses
sight of virtue. Therefore it has no virtue. |
Essential de [teh] makes no show of virtue, and therefore it is really virtuous. Inferior
virtue never loses sight of itself and therefore it
is no longer virtue. |
| 2 |
下德
無為而有以為。上仁為之而無以為﹔ |
(Those who) possessed in the highest degree those attributes did
nothing (with a purpose), and had no need to do anything. (Those who)
possessed them in a lower degree were (always) doing, and had need to
be so doing.
|
Superior virtue is non-assertion and without pretension. Inferior virtue asserts
and makes pretensions.
|
Essential virtue is characterized by lack of self-assertion (wu wei) and therefore
is unpretentious. Inferior virtue is acting a part
and thereby is only pretense. |
| 3 |
上義為之而有以為。上禮為之而莫之
應，則攘臂而扔之。 |
(Those who) possessed the highest benevolence were (always seeking)
to carry it out, and had no need to be doing so. (Those who) possessed the
highest righteousness were (always seeking) to carry it
out, and had need to be so doing.
|
Superior benevolence acts but makes no pretensions. Superior justice acts
and makes pretensions.
|
Superior benevolence in a way is acting but does not thereby become pretentious.
Excessive righteousness is acting and does thereby
become pretentious.
|
| 4 |
故失道而后德，失德而后仁，失仁而后義，失義而后
禮。 |
(Those who) possessed the highest (sense of) propriety were (always
seeking) to show it, and when men did not respond to it, they bared
the arm and marched up to them.
|
Superior propriety acts and when no one responds to it, it stretches its arm
and enforces its rules.
|
Excessive propriety is acting, but where no one responds to it, it stretches
its arm and enforces obedience.
|
| 5 |
夫禮者，忠信之薄，而亂之首。 |
Thus it was that when the Dao was lost, its attributes appeared;
when its attributes were lost, benevolence appeared; when benevolence
was lost, righteousness appeared; and when righteousness was lost, the
proprieties appeared.
|
Thus one loses Reason and then virtue appears. One loses virtue and then benevolence
appears. One loses benevolence and then justice appears.
One loses justice and then propriety appears. The
rules of propriety are the semblance of loyalty and
faith, and the beginning of disorder.
|
Therefore when one loses Dao there is still de [teh]; one may lose de [teh] and benevolence
remains; one may forsake benevolence and still hold
to righteousness; one may lose righteousness and
propriety remains.
|
| 6 |
前識者，道之華，而愚之始。是以大
丈夫處其厚，不居其薄﹔ |
Now propriety is the attenuated form of leal-heartedness and good
faith, and is also the commencement of disorder; swift apprehension is
(only) a flower of the Dao, and is the beginning of stupidity.
|
Traditionalism is the flower of Reason, but of ignorance the beginning.
|
Propriety, alone, reduces loyalty and good faith to a shadow, and it is the beginning
of disorder. Tradition is the mere flower of the Dao and had its origin in ignorance.
|
| 7 |
處其實，不居其華。故去彼取此。 |
Thus it is that the Great man abides by what is solid, and eschews
what is flimsy; dwells with the fruit and not with the flower. It is
thus that he puts away the one and makes choice of the other. |
Therefore a great organizer abides by the solid and dwells not in the external.
He abides in the fruit and dwells not in the flower.
Therefore he discards the latter and chooses the
former.
|
Therefore the great man of affairs conforms to the spirit and not to external
appearance. He goes on to fruitage and does not rest
in the show of blossom. He avoids mere propriety and
practices true benevolence. |
