第27章 · 原文
现代白话译文
善于行走的人不会留下痕迹，善于说话的人没有过失可以指责，善于计算的人不需要筹码，善于关闭的人不用栓锁却使人无法打开，善于打结的人不用绳索却使人无法解开。因此，圣人总是善于挽救人，所以没有被遗弃的人；总是善于挽救物，所以没有被遗弃的物。这就叫作承袭光明的智慧。所以善人是不善人的老师，不善人是善人的借鉴。不尊重他的老师，不爱惜他的借鉴对象，即使自以为聪明，也是极大的糊涂，这就叫作精深奥妙的道理。
多版本对照
王弼注（魏晋）
顺自然而行．不造不始．故物得至．而无辙迹也．顺物之性．不别不析．故无瑕谪可得其门也．因物之数．不假形也．因物自然．不设不施．故不用关楗．绳约而不可开解也．此五者皆言不造不施因物之性不以形制物也．圣人不立形名以检于物．不造进向以殊弃不肖．辅万物之自然而不为始．故曰无弃人也．不尚贤能．则民不争．不贵难得之货．则民不为盗．不见可欲．则民心不乱．常使民心无欲无惑．则无弃人也．举善以齐不善．故谓之师矣．资取也．善人以善齐不善．不以善弃不善也．故不善人善人之所取也．虽有其智．自任其智．不因物于其道必失．故曰虽智大迷.
河上公注（汉）
善行无辙迹者，善行者，以道而行，不留辙迹也。善言无瑕谪者，善言者，合乎天道，无瑕疵也。
王夫之《老子衍》（明末清初）
我之有明，非明也，又況投明於物，絜其長短以為耀乎？故鳥窒於實，蚓困於空，魚窮於陸，固其獲，而未知不得者之可為得也。我欲勝之，勿往絜之。萬物飾其形以相求，或逃其美以相激，咸潛測其根柢，掩而有之，則物投我而我不投物。眾實求給，一虛無間，故善惡之意消，而言行閉結之所攝者，要妙不可窺矣。
憨山德清《老子道德经解》（明）
此言聖人善入塵勞，過化存神之妙也。轍跡，猶言痕跡。世人皆以人我對待，動與物競，彼此不忘，故有痕跡。聖人虛己遊世，不與物忤，任物之自然，所謂忘於物者物亦忘之。彼此兼忘，此行之善者。故無轍跡。瑕謫，謂是非辨別，指瑕謫疵之意。聖人無意必固我。因人之言。然，然。不然，不然。可，可。不可，不可。未嘗堅白同異，此言之善者，故無瑕謫。籌策，謂揣摩進退，算計得失利害之意。聖人無心御世，迫不得已而後應，曾無得失之心。然死生無變於己，而況利害之端乎。此計之善者，故不用籌策。關鍵，閉門之具。猶言機關也。世人以巧設機關，籠羅一世，將謂機密而不可破。殊不知能設之，亦有能破之者。歷觀古之機詐相尚之士，造為勝負者，皆可破者也。唯聖人忘機待物，在宥群生。然以道為密，不設網羅，而物無所逃。此閉之善者，所謂天下莫能破。故無關鍵而不可開。繩約，謂繫屬之意。世人有心施恩，要以結屬人心。殊不知有可屬，亦有可解。然有心之德，使人雖感而易忘，所謂賊莫大於德有心。聖人大仁不仁，利澤施乎一世，而不為己功，且無望報之心，故使人終古懷之而不忘。此結之善者，故無繩約而不可解。是以聖人處世，無不可化之人，有教無類，故無棄人。無不可為之事，物各有理，故無棄物。物，猶事也。如此應用，初無難者，不過承其本明，因之以通其蔽耳。故曰襲明。襲，承也。猶因也。莊子庖丁游刃解牛，因其固然，動刀甚微，劃然已解。意出於此。觀留侯躡足附耳，因偶語而乞封，借四皓而定漢，以得老氏之用。故其因事處事，如此之妙，可謂善救者也。其他孰能與之。故世之善人，不善人之師。不善人，善人之資。由其飾智矜愚，修身明汙，故皆知師之可貴。擇類而教，樂得而育，故皆知資之可愛。若夫聖人為舉世師保，而不知其師之可貴。化育億兆，而不知其資之可愛。所謂兼忘天下易。使天下忘己難。此雖在智者，猶太迷而不知，況淺識乎。斯所過者化，所存者神，是謂要妙。
马王堆帛书异文（西汉）
善行者无达迹，善言者无瑕适，善数者不以梼策。
郭店楚简异文（战国）
此章缺
English Translations / 英文译本
A good traveler leaves no tracks. A good speaker makes no slips. A good calculator uses no counting rods. A good shuttter uses no bolts, yet it cannot be opened. A good binder uses no ropes, yet it cannot be untied. Therefore the sage is always good at saving people, and there are no outcasts. He is always good at saving things, and there are no discarded things. This is called following the light. Therefore the good man is the teacher of the not good. The not good is the material of the good. If the teacher is not respected and the material not cherished, however wise one may be, there is great confusion. This is the essence of mystery.
A good traveler leaves no tracks. A good speaker makes no slips. A good calculator uses no counting rods. A good shutter uses no bolts, yet it cannot be opened. A good binder uses no ropes, yet it cannot be untied. Therefore the sage is always good at saving people, and there are no outcasts. He is always good at saving things, and there are no discarded things. This is called following the light. Therefore the good man is the teacher of the not good. The not good is the material of the good. If the teacher is not respected and the material not cherished, however wise one may be, there is great confusion. This is the essence of mystery.
A good traveler leaves no tracks. A good speaker makes no slips. A good counter uses no counting rods. A good door uses no bolts, yet cannot be opened. A good knot uses no rope, yet cannot be untied. Therefore the sage is always good at saving people, and does not abandon anyone. Always good at saving things, and does not abandon anything. This is called following the light. Therefore the good person is the teacher of the not good. The not good is the resource of the good. If the teacher is not valued and the resource not cherished, however wise one is, one is greatly confused. This is called the essence of mystery.