第39章 · 多版本对照
中文版本
通行本（王弼本）
昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以生；侯王得一以为天下正。其致之也，谓天无以清，将恐裂；地无以宁，将恐发；神无以灵，将恐歇；谷无以生，将恐竭；侯王无以正，将恐蹶。故贵以贱为本，高以下为基。是以侯王自谓孤、寡、不谷。此非以贱为本邪？非乎？故至誉无誉。是故不欲琭琭如玉，珞珞如石。
王弼注
昔始也．一数之始而物之极也．各是一物之生．所以为主也．物皆各得此一以成．既成而舍以居成．居成则失其母．故皆裂发歇竭灭蹶也．各以其一致此清宁灵盈生贞．用一以致清耳．非用清以清也．守一则清不失．用清则恐裂也．故为功之母不可舍也．是以皆无用其功．恐丧其本也．清不能为清．盈不能为盈．故清不足贵盈不足多．贵在其母而母无贵形．贵乃以贱为本．高乃以下为基．故致数舆乃无也．玉石琭琭珞珞．体尽于形．故不欲也.
河上公注
昔之得一者，一者，道也。天得一以清者，天得一，故能清明也。地得一以宁者，地得一，故能安宁也。
帛书异文
帛书本'昔之得一者'作'昔之得一者'，'天得一以清'作'天得一以清'，'侯王得一以为天下正'作'侯王得一以为天下正'。
郭店异文
郭店本'昔之得一者'章不全，'天得一以清'等内容有缺失。
English Versions
D.C. Lau 译本
Those who obtained the one in the past: heaven obtained the one and became clear. Earth obtained the one and became peaceful. The spirit obtained the one and became divine. The valley obtained the one and became full. The ruler obtained the one and became the leader of the world. This is because of it. If heaven is not clear, it will split. If earth is not peaceful, it will quake. If the spirit is not divine, it will disappear. If the valley is not full, it will dry up. If the ruler is not the leader, he will fall. Therefore nobility is based on humility, height on lowliness. Therefore rulers call themselves orphaned, lonely, unworthy. Is this not based on humility? Therefore the highest praise is no praise. Do not wish to be like jade, but like stone.
Henricks 译本（基于帛书）
Those who obtained the one in the past: heaven obtained the one and became clear. Earth obtained the one and became peaceful. The spirits obtained the one and became divine. The valley obtained the one and became full. The myriad things obtained the one and lived. Kings and lords obtained the one and became leaders of the world. This is because of it. If heaven were not clear, it would split. If earth were not peaceful, it would quake. If spirits were not divine, they would disappear. If the valley were not full, it would dry up. If myriad things were not alive, they would perish. If kings and lords were not leaders, they would fall. Therefore nobility is based on humility, height on lowliness. Therefore kings and lords call themselves orphaned, lonely, unworthy. Is this not based on humility? Therefore the highest praise is no praise. Do not wish to be like jade, but like stone.
Addiss & Lombardo 诗意译本
Those who obtained the one in the past: heaven obtained the one and became clear. Earth obtained the one and became peaceful. The spirits obtained the one and became divine. The valley obtained the one and became full. The ten thousand things obtained the one and lived. Kings and lords obtained the one and became leaders of the world. This is because of it. If heaven were not clear, it would split. If earth were not peaceful, it would quake. If spirits were not divine, they would dissipate. If the valley were not full, it would dry up. If the ten thousand things were not alive, they would perish. If kings and lords were not leaders, they would fall. Therefore nobility has root in humility, height has root in lowliness. Therefore kings and lords call themselves orphaned, lonely, unworthy. Is this not taking humility as root? Therefore the highest praise is no praise. Do not wish to be like jade, or like stone.
王夫之《老子衍》
愚者仍乎「一」，而不能「以」；智者日「以」之，而不能「一」。「以」者失「一」也，不「一」者無「以」也。「一」含萬，入萬而不與萬為對。「以」無事，有事而不與事為麗。而況可邀，而況可執乎？是以酒熟而酤者至，舍葺而行者休。我不「得一」，而姑守其濁，以為之筐橐，而後「一」可「致」而不拒。夫貴賤高下之與「一」均，豈有當哉？乃貴高者功名之府，而賤下者未有成也。功立而不相兼，名定而不相通，則萬且不盡，而況於「一」？故天地之理虧，而王侯之道喪。以大「輿」載天下者，知所取舍久矣。
憨山德清注
此承上言聖人所以無為而成者，以其自足於己也。謂聖人性真自足，則智周萬物，無幽不鑒。故天下雖，可不出戶而知。天道雖微，可不窺牖而見。以其私欲淨盡，而無一毫障蔽，故也。若夫人者，沉瞑利欲，向外馳求，以利令智昏，故去性日遠，情塵日厚，塵厚而心益暗。故其出彌遠，其知彌少。是以聖人淡然無欲，不事於物。故寂然不動，感而遂通天下之故。故曰不行而知。如此，則尸居而龍見，淵默而雷聲。故曰不見而名。道備於己，德被群生，可不言而化。故曰不為而成。是皆自足於性也。
通行本（王弼本）
昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以生；侯王得一以为天下正。其致之也，谓天无以清，将恐裂；地无以宁，将恐发；神无以灵，将恐歇；谷无以生，将恐竭；侯王无以正，将恐蹶。故贵以贱为本，高以下为基。是以侯王自谓孤、寡、不谷。此非以贱为本邪？非乎？故至誉无誉。是故不欲琭琭如玉，珞珞如石。
王弼注
昔始也．一数之始而物之极也．各是一物之生．所以为主也．物皆各得此一以成．既成而舍以居成．居成则失其母．故皆裂发歇竭灭蹶也．各以其一致此清宁灵盈生贞．用一以致清耳．非用清以清也．守一则清不失．用清则恐裂也．故为功之母不可舍也．是以皆无用其功．恐丧其本也．清不能为清．盈不能为盈．故清不足贵盈不足多．贵在其母而母无贵形．贵乃以贱为本．高乃以下为基．故致数舆乃无也．玉石琭琭珞珞．体尽于形．故不欲也.
河上公注
昔之得一者，一者，道也。天得一以清者，天得一，故能清明也。地得一以宁者，地得一，故能安宁也。
王夫之注
愚者仍乎「一」，而不能「以」；智者日「以」之，而不能「一」。「以」者失「一」也，不「一」者無「以」也。「一」含萬，入萬而不與萬為對。「以」無事，有事而不與事為麗。而況可邀，而況可執乎？是以酒熟而酤者至，舍葺而行者休。我不「得一」，而姑守其濁，以為之筐橐，而後「一」可「致」而不拒。夫貴賤高下之與「一」均，豈有當哉？乃貴高者功名之府，而賤下者未有成也。功立而不相兼，名定而不相通，則萬且不盡，而況於「一」？故天地之理虧，而王侯之道喪。以大「輿」載天下者，知所取舍久矣。
憨山德清注
此承上言聖人所以無為而成者，以其自足於己也。謂聖人性真自足，則智周萬物，無幽不鑒。故天下雖，可不出戶而知。天道雖微，可不窺牖而見。以其私欲淨盡，而無一毫障蔽，故也。若夫人者，沉瞑利欲，向外馳求，以利令智昏，故去性日遠，情塵日厚，塵厚而心益暗。故其出彌遠，其知彌少。是以聖人淡然無欲，不事於物。故寂然不動，感而遂通天下之故。故曰不行而知。如此，則尸居而龍見，淵默而雷聲。故曰不見而名。道備於己，德被群生，可不言而化。故曰不為而成。是皆自足於性也。
帛书异文
帛书本'昔之得一者'作'昔之得一者'，'天得一以清'作'天得一以清'，'侯王得一以为天下正'作'侯王得一以为天下正'。
郭店异文
郭店本'昔之得一者'章不全，'天得一以清'等内容有缺失。
D.C. Lau 英译
Those who obtained the one in the past: heaven obtained the one and became clear. Earth obtained the one and became peaceful. The spirit obtained the one and became divine. The valley obtained the one and became full. The ruler obtained the one and became the leader of the world. This is because of it. If heaven is not clear, it will split. If earth is not peaceful, it will quake. If the spirit is not divine, it will disappear. If the valley is not full, it will dry up. If the ruler is not the leader, he will fall. Therefore nobility is based on humility, height on lowliness. Therefore rulers call themselves orphaned, lonely, unworthy. Is this not based on humility? Therefore the highest praise is no praise. Do not wish to be like jade, but like stone.
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 |
|---|---|
| 昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以生；侯王得一以为天下正。其致之也，谓天无以清，将恐裂；地无以宁，将恐发；神无以灵，将恐歇；谷无以生，将恐竭；侯王无以正，将恐蹶。故贵以贱为本，高以下为基。是以侯王自谓孤、寡、不谷。此非以贱为本邪？非乎？故至誉无誉。是故不欲琭琭如玉，珞珞如石。 | 帛书本'昔之得一者'作'昔之得一者'，'天得一以清'作'天得一以清'，'侯王得一以为天下正'作'侯王得一以为天下正'。 |
王弼注 vs 河上公注
| 王弼注 | 河上公注 |
|---|---|
| 昔始也．一数之始而物之极也．各是一物之生．所以为主也．物皆各得此一以成．既成而舍以居成．居成则失其母．故皆裂发歇竭灭蹶也．各以其一致此清宁灵盈生贞．用一以致清耳．非用清以清也．守一则清不失．用清则恐裂也．故为功之母不可舍也．是以皆无用其功．恐丧其本也．清不能为清．盈不能为盈．故清不足贵盈不足多．贵在其母而母无贵形．贵乃以贱为本．高乃以下为基．故致数舆乃无也．玉石琭琭珞珞．体尽于形．故不欲也. | 昔之得一者，一者，道也。天得一以清者，天得一，故能清明也。地得一以宁者，地得一，故能安宁也。 |