第8章 · 多版本对照
中文版本
通行本（王弼本）
上善若水。水善利万物而不争，处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。
王弼注
人恶卑也．道无水有．故曰几也．言人皆应于此道也。
河上公注
上善若水者，谓上善之人，其性如水也。水善利万物而不争者，水滋润万物不须责报，处下不争也。处众人之所恶者，众人恶卑湿，水独居之也。故几于道者，水性几于道性也。
帛书异文
差异说明：1)若作如，义同；2)不争前有又字；3)末尾有矣字。
郭店异文
郭店楚简无此章内容。
English Versions
D.C. Lau 译本
The highest excellence is like water. The excellence of water appears in its benefiting all things, and in its occupying, without striving, the low place that all men dislike. Hence its way is near to the Way. In dwelling, it loves the low earth; in heart, it loves the deep; in associating, it loves humanity; in speaking, it loves sincerity; in governing, it loves order; in ability, it loves ability; in moving, it loves timeliness. It is because it does not contend that it is free from blame.
Henricks 译本（基于帛书）
Highest good is like water. Because water excels in benefiting the myriad creatures and does not contend, and settles where no one wishes to live, it is close to the Way. In dwelling, be close to the land; in heart, be deep like a pool; in associating, be benevolent; in speaking, be trustworthy; in governing, be orderly; in ability, be competent; in moving, be timely. It is because it does not contend that it is free from blame.
Addiss & Lombardo 诗意译本
The best of people is like water, it helps all things and doesn't compete, it stays in places that others scorn. So it is like the Way. In dwelling, it grounds itself in the good earth. In thinking, it deepens in what can't be known. In giving, it's kind. In speaking, it's sincere. In governing, it's orderly. In working, it's capable. In moving, it's timely. And because it doesn't compete, it has no blame.
王夫之《老子衍》
五行之體，水為最微。善居道者，為其微，不為其著；處眾人之後，而常得眾之先。何也？眾人方惡之，而不知其早至也。逆計其不爭而徐收之，無損而物何爭？而我何尤？使眾人能知其所惡者之為善，亦將群爭之矣。然而情之所必不然也，故聖人擅利。
憨山德清注
此言不爭之德，無往而不善也。上，最上。謂謙虛不爭之德最為上善，譬如水也，故曰上善若水。水之善，妙在利萬物而不爭。不爭，謂隨方就圓，無可不可，唯處於下。然世人皆好高而惡下。唯聖人處之。故曰處眾人之所惡，故幾於道。幾，近也。由聖人處謙下不爭之德，故無往而不善。居則止於至善，故曰善地。心則淵靜深默，無往而不定，故曰善淵。與，猶相與。謂與物相與，無往而非仁愛之心，故曰與善仁。言無不誠，故曰善信。為政不爭，則行其所無事，故曰善治。為事不爭，則事無不理，故曰善能。不爭，則用捨隨時，迫不得已而後動，故曰善時。不爭之德如此，則無人怨，無鬼責。故曰夫惟不爭，故無尤矣。
通行本（王弼本）
上善若水。水善利万物而不争，处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。
王弼注
人恶卑也．道无水有．故曰几也．言人皆应于此道也。
河上公注
上善若水者，谓上善之人，其性如水也。水善利万物而不争者，水滋润万物不须责报，处下不争也。处众人之所恶者，众人恶卑湿，水独居之也。故几于道者，水性几于道性也。
王夫之注
五行之體，水為最微。善居道者，為其微，不為其著；處眾人之後，而常得眾之先。何也？眾人方惡之，而不知其早至也。逆計其不爭而徐收之，無損而物何爭？而我何尤？使眾人能知其所惡者之為善，亦將群爭之矣。然而情之所必不然也，故聖人擅利。
憨山德清注
此言不爭之德，無往而不善也。上，最上。謂謙虛不爭之德最為上善，譬如水也，故曰上善若水。水之善，妙在利萬物而不爭。不爭，謂隨方就圓，無可不可，唯處於下。然世人皆好高而惡下。唯聖人處之。故曰處眾人之所惡，故幾於道。幾，近也。由聖人處謙下不爭之德，故無往而不善。居則止於至善，故曰善地。心則淵靜深默，無往而不定，故曰善淵。與，猶相與。謂與物相與，無往而非仁愛之心，故曰與善仁。言無不誠，故曰善信。為政不爭，則行其所無事，故曰善治。為事不爭，則事無不理，故曰善能。不爭，則用捨隨時，迫不得已而後動，故曰善時。不爭之德如此，則無人怨，無鬼責。故曰夫惟不爭，故無尤矣。
帛书异文
差异说明：1)若作如，义同；2)不争前有又字；3)末尾有矣字。
郭店异文
郭店楚简无此章内容。
D.C. Lau 英译
The highest excellence is like water. The excellence of water appears in its benefiting all things, and in its occupying, without striving, the low place that all men dislike. Hence its way is near to the Way. In dwelling, it loves the low earth; in heart, it loves the deep; in associating, it loves humanity; in speaking, it loves sincerity; in governing, it loves order; in ability, it loves ability; in moving, it loves timeliness. It is because it does not contend that it is free from blame.
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 |
|---|---|
| 上善若水。水善利万物而不争，处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。 | 差异说明：1)若作如，义同；2)不争前有又字；3)末尾有矣字。 |
王弼注 vs 河上公注
| 王弼注 | 河上公注 |
|---|---|
| 人恶卑也．道无水有．故曰几也．言人皆应于此道也。 | 上善若水者，谓上善之人，其性如水也。水善利万物而不争者，水滋润万物不须责报，处下不争也。处众人之所恶者，众人恶卑湿，水独居之也。故几于道者，水性几于道性也。 |