第13章 · 原文
现代白话译文
受到宠爱和受到侮辱好像都感到惊恐，把宠辱看得像生命一样重要。什么叫宠辱若惊？得宠是卑下的，得到宠爱感到惊恐，失去宠爱也感到惊恐，这就叫宠辱若惊。什么叫贵大患若身？我所以有大的祸患，是因为我有身体；如果我没有身体，我有什么祸患呢？所以珍贵自己的身体是为了治理天下，天下就可以托付他；爱惜自己的身体是为了治理天下，天下就可以依靠他。
多版本对照
王弼注（魏晋）
宠必有辱．荣必有患．宠辱等．荣患同也．为下得宠辱荣患若惊．则不足以乱天下也．大患荣宠之属也．生之厚必入死之地．故谓之大患也．人迷之于荣宠．返之于身．故曰大患若身也．由有其身也．归之自然也．无物可以易其身．故曰贵也．如此乃可以诧天下也．无物可以损其身．故曰爱也．如此乃可以寄天下也．不以宠辱荣患损易其身．然后乃可以天下付之也。
河上公注（汉）
宠者尊荣，辱者耻辱。人何故惊？以其生遇宠辱，身神不得宁，故曰惊。贵大患若身者，大患，谓死亡也。患难之大，莫过于死亡。故曰贵大患若身。
王夫之《老子衍》（明末清初）
眾人納天下於身，至人外其身於天下。夫不見納天下者，有必至之憂患乎？寵至若驚，辱來若驚，則是納天下者，納驚以自滑也。大患在天下，納而貴之與身等。夫身且為患，而貴患以為重累之身，是納患以自梏也。唯無身者，以耳任耳，不為天下任聽；以目任目，不為天下任視；吾之耳目靜，而天下之視聽不熒；驚患去已，而消於天下，是以為百姓履藉而不傾。
憨山德清《老子道德经解》（明）
此言名利之大害，教人重道忘身以袪累也。寵辱若驚者，望外之榮曰寵。謂世人皆以寵為榮，卻不知寵乃是辱。以其若驚。驚，心不安貌。貴大患若身者，崇高之位曰貴，即君相之位。謂世人皆以貴為樂，卻不知貴乃大患之若身。以身喻貴，謂身為苦本，貴為禍根，言必不可免也。此二句立定，向下徵而釋之曰，何謂寵是辱之若驚耶。寵為下，謂寵乃下賤之事耳。譬如僻倖之人，君愛之以為寵也。雖卮酒臠肉必賜之。非此，不見其為寵。及其賜也，必叩頭而噉之。將以為寵。彼無寵者，則傲然而立。以此較之，雖寵實乃辱之甚也。豈非下耶。故曰寵為下。且而未得之也，患得之。既得之也，患失之。是則競競得失於眉睫之間，其心未嘗暫自安。由此觀之，何榮之有。故曰得之若驚，失之若驚。此其所以寵是辱也。貴大患若身者，是以身之患，喻貴之患也。然身，乃眾患之本。既有此身，則飢寒病苦，死生大患，眾苦皆歸，必不可免。故曰吾所以有大患者，為吾有身。無身，則無患矣。故曰及吾無身，吾有何患。然位，乃禍之基也。既有此位，則是非交謫，冰炭攻心，眾毀齊至，內則殘生傷性以滅身，外則致寇招尤以取禍，必不可逃。故曰吾所以有大患者，為吾有貴。無貴，則無患矣。故曰貴大患若身。筆乘引王子搜，非惡為君也，惡為君之患也。蓋言貴為君人之患。莊子曰，千金重利，卿相尊位也。子獨不見郊祀之犧牛乎。養食之數歲，衣以文繡，以入太廟。當是之時，雖欲為狐豚，豈可得乎。斯言貴為卿相者之患。老子言苟知身為大患不可免。則知貴為大患，亦不可免也。然且世人不知貴為大患，返以為榮。愛身取貴，以致終身之累。皆非有道之所為也。唯有道者，不得已而臨蒞天下，不以為己顯。雖處其位，但思道濟蒼生，不以為己榮。此則貴為天下貴，非一己之貴。如此之人，乃可寄之以天下之任。然有道者，處崇高之位，雖愛其身，不是貪位慕祿以自保。實所謂衛生存身以行道。是則愛身，乃為天下愛其身，非私愛一己之身。如此之人，乃可託以天下之權。若以此為君，則無為而治。以此為臣，則功大名顯。故道為天下貴也。故日貴以身為天下，則可寄於天下。愛以身為天下，乃可託於天下。
马王堆帛书异文（西汉）
宠辱若惊，贵大患若身。何谓宠辱若惊？宠之为下，得之若惊，失之若惊，是谓宠辱若惊。
郭店楚简异文（战国）
人宠辱若惊，贵大患若身。何谓宠辱若惊？宠为下，得之若惊，失之若惊。
English Translations / 英文译本
Favour and disgrace goad as much as the body does. What does it mean that favour and disgrace goad as much as the body does? Favour is of a lower order than disgrace. To gain favour is to be goaded as when the body encounters something hateful. To lose favour is to be goaded as when the body encounters something hateful. That is why favour and disgrace goad as much as the body does. What does it mean that the body serves as goad? It is because I have a body that I suffer harm. If I had no body, what harm could I suffer? Therefore he who values the world as his own body may be entrusted with the empire. He who loves the world as his own body may be entrusted with the empire.
Favor and disgrace bring trouble with them. Rank and self bring trouble with them. What does it mean that favor and disgrace bring trouble with them? Favor is considered below disgrace. When one gains favor, one is as fearful as when one encounters something hateful. When one loses favor, one is as fearful as when one encounters something hateful. This is what is meant by: favor and disgrace bring trouble with them. What does it mean that rank and self bring trouble with them? It is because I have great self that I have trouble. If I had no self, what trouble could I have? Therefore he who values his self more than the world can be entrusted with the world. He who loves his self more than the world can be relied upon with the world.
Favor and disgrace are like fear. Honor and distress are like the self. What does this mean: favor and disgrace are like fear? Favor is below. Getting it is fear, losing it is fear. This is what is meant by favor and disgrace are like fear. What does this mean: honor and distress are like the self? The reason I have distress is that I have a self. If I had no self, what distress would I have? Therefore honor the self as you honor the world, and you can entrust the world. Love the self as you love the world, and you can rule the world.