第2章 · 多版本对照
中文版本
通行本（王弼本）
天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。
王弼注
美者人心之所进乐也．恶者人心之所恶疾也．美恶犹喜怒也．善不善犹是非也．喜怒同根．是非同门．故不可得而偏举也．此六者皆陈自然．不可偏举之名数也．自然已足．为则败也．知慧自备．为则伪也．因物而用．功自彼成．故不居也．使功在己．则功不可久也。
河上公注
天下皆知美之为美，斯恶已者，谓世人知贪爱荣华，即知贫贱可恶也。圣人治国，不言而化，不刑而理，所以无为也。万物作焉而不辞者，谓万物生长，圣人不爱惜不辞谢，任其自然。
帛书异文
差异说明：1)恶作亚，亚通恶，古字假借；2)是以句作是以圣人居无为之事，居较处更古雅；3)弗居作弗去。
郭店异文
较简略，无难易相成，高下相倾等对偶句，文字更古朴。
English Versions
D.C. Lau 译本
It is because every one under heaven recognizes beauty as beauty that the idea of ugliness comes into existence. And equally if every one recognized goodness as goodness, the idea of badness would come into existence. So being and non-being produce each other; difficult and easy complete each other; long and short contrast each other; high and low distinguish each other; sound and voice harmonize with each other; before and after follow each other. That is why the sage occupies himself with inaction and conveys instruction without words. Is it not because he does not occupy himself with it that it is never exhausted? The myriad creatures rise from it yet it claims no authority; they are given life yet it claims no possession; they benefit yet it claims no credit. It is because it claims no credit that its credit is never lost.
Henricks 译本（基于帛书）
When all the world recognizes beauty as beauty, this in itself is ugliness. When all the world recognizes good as good, this in itself is evil. Indeed, being and non-being produce each other; difficult and easy complete each other; long and short contrast each other; high and low distinguish each other; musical notes and tones harmonize with each other; front and back follow each other. Therefore the Sage embraces the One and serves as a model for the world. He does not display himself, and so is enlightened; he does not approve himself, and so is distinguished; he does not brag, and so has merit; he does not boast, and so endures. It is because he does not contend that no one in the world is able to contend with him.
Addiss & Lombardo 诗意译本
Everybody knows beauty is beauty, but that's ugly. Everybody knows good is good, but that's bad. Thus being and non-being give birth to each other, difficult and easy complete each other, long and short test each other, high and low measure each other, musical notes and sounds harmonize with each other, before and after follow each other. That's why the sage does without doing and teaches without talking. The ten thousand things arise and he doesn't turn away; he gives them life but owns them not; he acts but claims nothing; his work done, he forgets it. And because he forgets, it lasts forever.
王夫之《老子衍》
天下之變萬，而要歸於兩端。兩端生於一致，故方有「美」而方有「惡」，方有「善」而方有「不善」。據一以概乎彼之不一，則白黑競而毀譽雜。聖人之「抱一」也，方其一與一為二，而我徐處於中；故彼一與此一為壘，乃知其本無壘也，遂坐而收之。壘立者「居」，而坐收者「不去」，是之謂善爭。
憨山德清注
此釋前章可名非常名，以明世人居有為之跡，虛名不足尚。聖人處無為之道以御世，功不朽而真名常存之意也。意謂天下事物之理，若以大道而觀，本無美與不美，善與不善之跡。良由人不知道，而起分別取捨好尚之心，故有美惡之名耳。然天下之人，但知適己意者為美。殊不知在我以為美，自彼觀之，則又為不美矣。譬如西施顰美，東施愛而效之，其醜益甚。此所謂知美之為美，斯惡已。惡，醜也。又如比干，天下皆知為賢善也，紂執而殺之。後世效之以為忠，殺身而不悔。此所謂知善之為善，斯不善已。此皆尚名之過也。是則善惡之名，因對待而有。故名則有無相生，事則難易相成，物則長短相形，位則高下相傾，言則音聲相和，行則前後相隨，此乃必然之勢。譬如世人以尺為長，以寸為短。假若積寸多於尺，則又名寸為長，而尺為短矣。凡物皆然，斯皆有為之跡耳。凡可名者，皆可去。此所謂名可名，非常名也。是以聖人知虛名之不足尚，故處無為之道以應事。知多言之不可用，故行不言之教以化民。如天地以無心而生物，即萬物皆往資焉，不以物多而故辭。雖生成萬物，而不以萬物為己有。雖能生物，而不自恃其能。且四時推移，雖有成物之功，功成而不居。夫惟不居其功，故至功不朽。不尚其名，故真名常存。聖人處無為之道，亦由是也。蓋萬物作焉已下，皆是說天地之德，以比聖人之德。文意雙關，莊子釋此意極多。
通行本（王弼本）
天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。
王弼注
美者人心之所进乐也．恶者人心之所恶疾也．美恶犹喜怒也．善不善犹是非也．喜怒同根．是非同门．故不可得而偏举也．此六者皆陈自然．不可偏举之名数也．自然已足．为则败也．知慧自备．为则伪也．因物而用．功自彼成．故不居也．使功在己．则功不可久也。
河上公注
天下皆知美之为美，斯恶已者，谓世人知贪爱荣华，即知贫贱可恶也。圣人治国，不言而化，不刑而理，所以无为也。万物作焉而不辞者，谓万物生长，圣人不爱惜不辞谢，任其自然。
王夫之注
天下之變萬，而要歸於兩端。兩端生於一致，故方有「美」而方有「惡」，方有「善」而方有「不善」。據一以概乎彼之不一，則白黑競而毀譽雜。聖人之「抱一」也，方其一與一為二，而我徐處於中；故彼一與此一為壘，乃知其本無壘也，遂坐而收之。壘立者「居」，而坐收者「不去」，是之謂善爭。
憨山德清注
此釋前章可名非常名，以明世人居有為之跡，虛名不足尚。聖人處無為之道以御世，功不朽而真名常存之意也。意謂天下事物之理，若以大道而觀，本無美與不美，善與不善之跡。良由人不知道，而起分別取捨好尚之心，故有美惡之名耳。然天下之人，但知適己意者為美。殊不知在我以為美，自彼觀之，則又為不美矣。譬如西施顰美，東施愛而效之，其醜益甚。此所謂知美之為美，斯惡已。惡，醜也。又如比干，天下皆知為賢善也，紂執而殺之。後世效之以為忠，殺身而不悔。此所謂知善之為善，斯不善已。此皆尚名之過也。是則善惡之名，因對待而有。故名則有無相生，事則難易相成，物則長短相形，位則高下相傾，言則音聲相和，行則前後相隨，此乃必然之勢。譬如世人以尺為長，以寸為短。假若積寸多於尺，則又名寸為長，而尺為短矣。凡物皆然，斯皆有為之跡耳。凡可名者，皆可去。此所謂名可名，非常名也。是以聖人知虛名之不足尚，故處無為之道以應事。知多言之不可用，故行不言之教以化民。如天地以無心而生物，即萬物皆往資焉，不以物多而故辭。雖生成萬物，而不以萬物為己有。雖能生物，而不自恃其能。且四時推移，雖有成物之功，功成而不居。夫惟不居其功，故至功不朽。不尚其名，故真名常存。聖人處無為之道，亦由是也。蓋萬物作焉已下，皆是說天地之德，以比聖人之德。文意雙關，莊子釋此意極多。
帛书异文
差异说明：1)恶作亚，亚通恶，古字假借；2)是以句作是以圣人居无为之事，居较处更古雅；3)弗居作弗去。
郭店异文
较简略，无难易相成，高下相倾等对偶句，文字更古朴。
D.C. Lau 英译
It is because every one under heaven recognizes beauty as beauty that the idea of ugliness comes into existence. And equally if every one recognized goodness as goodness, the idea of badness would come into existence. So being and non-being produce each other; difficult and easy complete each other; long and short contrast each other; high and low distinguish each other; sound and voice harmonize with each other; before and after follow each other. That is why the sage occupies himself with inaction and conveys instruction without words. Is it not because he does not occupy himself with it that it is never exhausted? The myriad creatures rise from it yet it claims no authority; they are given life yet it claims no possession; they benefit yet it claims no credit. It is because it claims no credit that its credit is never lost.
差异高亮模式：突出显示各版本之间的主要差异
原文 vs 帛书异文
| 通行本 | 帛书差异 |
|---|---|
| 天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。 | 差异说明：1)恶作亚，亚通恶，古字假借；2)是以句作是以圣人居无为之事，居较处更古雅；3)弗居作弗去。 |
王弼注 vs 河上公注
| 王弼注 | 河上公注 |
|---|---|
| 美者人心之所进乐也．恶者人心之所恶疾也．美恶犹喜怒也．善不善犹是非也．喜怒同根．是非同门．故不可得而偏举也．此六者皆陈自然．不可偏举之名数也．自然已足．为则败也．知慧自备．为则伪也．因物而用．功自彼成．故不居也．使功在己．则功不可久也。 | 天下皆知美之为美，斯恶已者，谓世人知贪爱荣华，即知贫贱可恶也。圣人治国，不言而化，不刑而理，所以无为也。万物作焉而不辞者，谓万物生长，圣人不爱惜不辞谢，任其自然。 |