第79章 · 原文
现代白话译文
调解深重的怨恨，必然会有余留的怨恨；用德来报答怨恨，怎么可以算是妥善的呢？因此圣人拿着契约的存根，而不向人索取偿还。有德的人就像掌握契约的人一样宽容，无德的人就像掌管税收的人一样苛求。天道没有偏爱，永远帮助善人。
多版本对照
王弼注（魏晋）
不明理其契．以致大怨已至．而徳以和之．其伤不复．故必有余怨也．左契防怨之由生也．有徳之人．念思其契．不令怨生而后责于人也.
河上公注（汉）
和大怨者，大怨，深怨也。必有余怨者，报怨以德，仍有余怨也。
王夫之《老子衍》（明末清初）
既不欲攻之，則從而「和」之，欲有為於天下者，舍二術無從矣。夫物本均也，而我何所通？物苟不通也，而我又何以均？無心無力，怨自不長。有心者心定而釋，有力者力窮而返。不待無所終而投我，而先就之以致均通之德，是益其怨而怨歸之矣。聖人知其然，陰愆陽忒之變，坐而消之，天固自定；靜躁寒熱之反，坐而勝之，身固自安；儒墨是非之爭，坐而照之，道固自一。無他，無所親斯無所疏，物求斯與，而己不授也。
憨山德清《老子道德经解》（明）
此結通篇柔弱之意，欲人知而能行也。無以易之。易，輕易也。即左傳訓師無易敵之易。謂師之柔弱，則敵人有以料而易之以取勝。至若水之柔弱，則人莫能料。莫能料，故無以易之，而卒莫能以取勝。此所以攻堅強者莫之能先。莫能先，謂無有過於此也。世人皆以柔弱為不足取，率輕易之。故天下皆知之而莫能行，以柔弱為垢辱不美之稱故也。祥，猶嘉美也。是以凡稱人君，則曰乾剛能斷有為，遂以為明君。若夫無為，則國人皆以柔弱為恥辱而不美矣。故聖人云，果能以柔弱處上，恬澹無為，能受一國之恥垢者，則為社稷真主。能受一國不美之名者，則為天下明王矣。如堯之垂拱無為，則野老謳曰，帝力何有於我哉。此受國之垢也。然柔弱無為，乃合道之正言，但世俗以為反耳。
马王堆帛书异文（西汉）
和大怨，必有余怨，焉可以为善？
郭店楚简异文（战国）
此章缺
English Translations / 英文译本
When settling great resentment, some resentment must remain. How can this be considered good? Therefore the sage holds the left side of the contract but does not demand from others. Those with virtue hold the contract, those without virtue collect taxes. The way of heaven has no favorites, but always helps the good.
When settling great resentment, some resentment must remain. How can this be considered good? Therefore the sage holds the left side of the contract but does not demand from others. Those with virtue hold the contract, those without virtue collect taxes. The way of heaven has no favorites, but always helps the good.
When settling great resentment, some resentment must remain. How can this be considered good? Therefore the sage holds the left side of the contract but does not demand from others. Those with virtue hold the contract, those without virtue collect taxes. The way of heaven has no favorites, but always helps the good.