| | 上禮: |
老子曰：上古真人，呼吸陰陽，而群生莫不仰其德以和順，當此之時，領理隱密，自成純樸，純樸未散，而萬物大優。及世之衰也，至伏羲氏，昧昧懋懋，皆欲離其童蒙之心，而覺悟乎天地之間，其德煩而不一。及至神農、黃帝，覈領天下，紀綱四時，和調陰陽，於是萬民莫不竦身而思，戴聽而視，故治而不和。下至夏、殷之世，嗜欲達於物，聰明誘於外，性命失其真。施及周室，澆醇散樸，離道以為偽，險德以為行，智巧萌生，狙學以擬聖，華誣以脅眾，琢飾詩書，以賈名譽，各欲以行其智偽，以容於世，而失大宗之本，故世有喪性命，衰漸所由來久矣。是故至人之學也，欲以反性於無，游心於虛，世俗之學，擢德攓性，內愁五藏，暴行越知，以譊名聲於世，此至人所不為也。擢德自見也，攓性絕生也，若夫至人定乎死生之意，通乎榮辱之理，舉世譽之而不益勸，舉世非之而不加沮，得至道之要也。 |
| | Laozi said: In the ancient times, true men of old breathed in harmony with yin and yang; all living beings looked up to their virtue for peace and order. At that time, the principles were subtle and hidden, naturally forming simplicity and purity. Before this simplicity and purity dispersed, all things flourished abundantly. And when the age declined, by the time of Fu Xi Shi, things were obscure and confused; people all wished to depart from their innocent and naive minds in order to attain enlightenment between heaven and earth. Their virtues became complicated and inconsistent. And when it came to Shen Nong and Huang Di, they examined the principles of the world, established the framework of the four seasons, and harmonized yin and yang. Thus, all the people stood upright in thought, revered with attention and gazed upward, so that order was achieved but harmony was not fully realized. Down to the time of Xia and Yin dynasties, desires became indulgent in material things; wisdom was led astray by external influences, and life and nature lost their true essence. By the time of the Zhou dynasty, sincerity was diluted and simplicity dispersed; people departed from the Dao to create falsehoods, regarded perilous virtues as conduct, and cunning intelligence began to emerge. Monkeys imitated sages in their learning, used hollow accusations to intimidate the masses, polished and adorned poetry and books to seek reputation, each wishing to practice their clever deceptions in order to fit into society, thus losing the fundamental essence of the great tradition. Therefore, people have long been suffering from the loss of life and nature, a decline that has gradually worsened for a long time. Therefore, the learning of the perfected person aims to return nature to nothingness and let the mind wander in emptiness. In contrast, worldly learning plucks virtue and disrupts nature; it causes inner distress to the five viscera, reckless behavior beyond wisdom, and seeks fame and reputation in society—this is what the perfected person would never do. Plucking virtue for self-display, disrupting nature and severing life—such is not the way of the perfected person. As for those who have attained perfection, they are at peace with the meaning of life and death, understand the principles of honor and disgrace; even if all under heaven praise them, it does not make them more encouraged, nor does universal criticism add to their discouragement—they have grasped the essential truth of the ultimate Dao.
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| | 上禮: |
老子曰：古者被髮而無卷領，以王天下，其德生而不殺，與而不奪，天下非其服，同懷其德，當此之時，陰陽和平，萬物蕃息，飛鳥之巢可俯而探也，走獸可係而從也。及其衰也，鳥獸蟲蛇，皆為民害，故鑄鐵鍛刃以禦其難，故民迫其難則求其便，因其患則操其備，各以其智去其所害，就其所利，常故不可循，器械不可因，故先王之法度，有變易者也，故曰：名可名，非常名也。五帝異道而德覆天下，三王殊事而名後世，因時而變者也。譬猶師曠之調五音也，所推移上下無常，尺寸以度，而靡不中者，故通於樂之情者能作，音有本主於中。而知規矩鉤繩之所用者能治人，故先王之制，不宜即廢之，末世之事善即著之。故聖人之制禮樂者，而不制於禮樂，制物者，不制於物，制法者，不制於法，故曰：「道可道，非常道也。」 |
| | Laozi said: In ancient times, people wore their hair loose without binding the neck, and thus ruled over all under heaven. Their virtue brought life rather than death, gave freely without taking; although the world did not submit to them by force, they shared in the same appreciation of virtue. At that time, yin and yang were harmonious, and all things flourished and multiplied—bird nests could be reached from below and touched, and running beasts could be tethered and followed. When the age declined, birds, beasts, insects, and snakes all became a threat to people. Therefore, iron was smelted and blades forged to defend against these dangers. Thus, when the people faced hardships, they sought convenience; in times of peril, they prepared for defense. Each used their wisdom to avoid harm and pursue benefit. Established customs could not be followed blindly, and tools and devices could not remain unchanged—hence the laws and regulations of former kings were subject to change. Therefore it is said: "That which can be named is not the constant name." The Five Emperors followed different ways, yet their virtue covered all under heaven; the Three Kings engaged in different affairs, yet their names endured to later generations—these were changes made according to the times. It is like the way Shikuang tuned the five musical notes: what he adjusted in pitch, high or low, had no fixed pattern; yet by measuring with inches and degrees, none failed to hit the right note. Therefore, only those who understand the essence of music can compose, for sound has its fundamental principle within. And those who understand the use of compasses, rules, hooks, and cords are able to govern people. Therefore, the institutions of former kings should not be discarded merely because they seem unsuitable; matters from later ages that are good should be recorded and upheld. Therefore, the sage establishes rites and music but is not bound by them; he controls things without being controlled by them, establishes laws without being constrained by them. Hence it is said: "The Dao that can be spoken of is not the eternal Dao."
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| | 上禮: |
老子曰：昔者之聖王，仰取象於天，俯取度於地，中取法於人，調陰陽之氣，和四時之節，察陵陸水澤肥墽高下之宜，以立事生財，除飢寒之患，辟疾疢之讃，中受人事，以制禮樂，行仁義之道，以治人倫。列金木水火土之性，以立父子之親而成家，聽五音清濁六律相生之數，以立君臣之義而成國，察四時孟仲季之序，以立長幼之節而成官，列地而州之，分國而治之，立大學以教之，此治之綱紀也。得道則舉，失道則廢，夫物未嘗有張而不弛，盛而不敗者也。唯聖人可盛而不敗，聖人初作樂也，以歸神杜淫，反其天心，至其衰也，流而不反，淫而好色，不顧正法，流及後世，至於亡國，其作書也，以領理百事，愚者以不忘，智者以記事，及其衰也，為姦偽以解有罪而殺不辜，其作囿也，以成宗廟之具，簡士卒以戒不虞，及其衰也，馳騁弋獵以奪民時，以罷民力，其上賢也，以平教化，正獄訟，賢者在位，能者在職，澤施於下，萬民懷德，至其衰也，朋黨比周，各推其所與，廢公趣私，外內相舉，姦人在位，賢者隱處。天地之道，極則反，益則損，故聖人治弊而改制，事終而更為，其美在和，其失在權。聖人之道曰：非修禮義，廉恥不立，民無廉恥，不可以治，不知禮義，法不能正，非崇善廢醜，不嚮禮義，無法不可以為治，不知禮義不可以行法，法能殺不孝者，不能使人孝，能刑盜者不能使人廉。聖王在上，明好惡以示人，經非譽以導之，親而進之，賤不肖而退之，刑錯而不用，禮義修而任賢德也。故天下之高，以為三公，一州之高，以為九卿，一國之高，以為二十七大夫，一鄉之高，以為八十一元士。智過萬人者謂之英，千人者謂之俊，百人者謂之傑，十人者謂之豪。明於天地之道，通於人情之理，大足以容眾，惠足以懷遠，智足以知權，人英也。德足以教化，行足以隱義，信足以得眾，明足以照下，人俊也。行可以為儀表，智足以決嫌疑，信可以守約，廉可以使分財，作事可法，出言可道，人傑也。守職不廢，處義不比，見難不苟免，見利不苟得，人豪也。英俊豪傑，各以大小之材處其位，由本流末，以重制輕，上唱下和，四海之內，一心同歸，背貪鄙，嚮仁義，其於化民，若風之靡草。今使不肖臨賢，雖嚴刑不能禁其姦，小不能制大，弱不能使強，天地之性也。故聖人舉賢以立功，不肖之主舉其所與同，觀其所舉，治亂分矣，察其黨與，賢不肖可論也。 |
| | Laozi said: In ancient times, the sage kings looked upward to take patterns from heaven, downward to measure according to earth, and inwardly followed principles from human nature. They regulated the qi of yin and yang, harmonized with the seasons, observed the suitability of hills, plains, rivers, marshes, fertile land, and high or low terrain in order to establish affairs and generate wealth, thus eliminating the worries of hunger and cold, preventing diseases and ailments. They accepted human affairs midway and established rites and music accordingly, practicing the way of benevolence and righteousness to govern human relationships. They categorized the properties of metal, wood, water, fire, and earth to establish the affection between father and son and form families; they listened to the clarity or 浊 ness of the five tones and the generative relationships among the six pitch-pipes to set forth the righteousness between ruler and minister and thus build the state. They observed the sequence of the four seasons—early, middle, and late—to establish the etiquette for elders and juniors and form official positions; they divided the land into provinces, apportioned states for governance, and established great schools to educate people—this was the framework and order of good governance. If one attains the Dao, then he is promoted; if one loses the Dao, then he falls into disuse. Things have never existed that are stretched without relaxation, or flourishing without decline. Only the sage can flourish without decline. When sages first composed music, it was to return the spirit and restrain indulgence, restoring the natural heart. But when this declined, people flowed away without returning, became licentious and fond of beauty, disregarded proper laws, and these corrupt practices passed down through later generations until they led to the downfall of states. When sages first wrote books, it was to clarify principles for all matters; the foolish used them to remember, while the wise recorded events. But in decline, writings became tools of deceit, used to justify guilt and execute the innocent. When sages established hunting grounds, it was to prepare offerings for ancestral temples and train soldiers as a precaution against unforeseen dangers. Yet when this declined, rulers indulged in horseback riding and hunting, seizing time from the people and exhausting their strength. In its prime, the appointment of virtuous individuals served to regulate education and justice; the worthy occupied positions of power, capable men held office, blessings reached below, and all the people cherished virtue. But when this declined, factions formed, each promoting those they favored, abandoning public interests for private gain, supporting one another inside and out—wicked men occupied posts while the virtuous withdrew into seclusion. The way of heaven and earth is such that when something reaches its extreme, it turns back; when it gains too much, it suffers loss. Therefore, the sage reforms institutions in response to decline and initiates new actions when a matter concludes. The excellence lies in harmony, while the failure arises from reliance on power. The way of the sage says: Without cultivating propriety and righteousness, integrity and a sense of shame cannot be established. When people lack integrity and shame, they cannot be governed. If one does not understand propriety and righteousness, laws cannot be properly applied. Unless virtue is honored and vice discarded, people will not turn toward propriety and righteousness. Without law, governance cannot be achieved; without understanding propriety and righteousness, the law cannot be effectively carried out. The law can punish those who are disrespectful to their parents but cannot make people filial; it can penalize thieves but cannot instill integrity in them. When the sage king was in power, he clearly demonstrated what was to be loved and hated for the people, established standards of censure and praise to guide them, favored and promoted the virtuous while despising and demoting the unworthy. Punishments were set aside and not used, as rites and righteousness were cultivated and the worthy and moral were entrusted with responsibility. Therefore, the most virtuous in all under heaven were appointed as the Three Dukes; the most capable within one province became the Nine Ministers; the most outstanding within a state served as Twenty-Seven Gentlemen of Rank; and the most exemplary within a village were named Eighty-One Senior Scholars. Those whose wisdom surpasses ten thousand others are called "ying"; those who surpass a thousand are called "jun"; those who surpass a hundred are called "jie"; and those who surpass ten are called "hao." Those who understand the principles of heaven and earth, comprehend human relationships, possess sufficient breadth to accommodate many people, have enough benevolence to win over distant hearts, and wisdom enough to discern circumstances are called "human ying." Those whose virtue is sufficient to educate and transform others, whose conduct embodies righteousness, whose integrity earns the trust of the people, and whose wisdom illuminates those below them are called "human jun." Those whose conduct can serve as a model, whose wisdom is sufficient to resolve doubts and ambiguities, whose integrity enables them to honor agreements, whose uprightness allows them to distribute wealth fairly, whose actions are worthy of imitation, and whose words are worth following are called "human jie." Those who steadfastly uphold their duties without neglect, adhere to righteousness without compromising for favor, do not evade hardship recklessly, and do not acquire benefits through improper means are called "human hao." The ying, jun, hao, and jie, each according to the magnitude of their abilities, occupied appropriate positions. From root to branch, from weighty to light, superiors led while inferiors followed in harmony; within all four seas, people shared a single mind and common purpose—turning away from greed and baseness toward benevolence and righteousness. In transforming the populace, it was like wind bending grass. Now if an unworthy person is placed over a virtuous one, even severe punishments cannot prevent corruption. The small cannot control the great, and the weak cannot command the strong—this is the nature of heaven and earth. Therefore, the sage promotes the worthy to accomplish achievements; an unworthy ruler promotes those with whom he is personally aligned. By observing whom one appoints, order or disorder can be discerned; by examining his associates, it becomes clear whether a person is virtuous or unworthy.
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| | 上禮: |
老子曰：為禮者雕琢人性，矯拂其情，目雖欲之禁以度，心雖樂之節以禮，趣翔周旋，屈節卑拜，肉凝而不食，酒徵而不飲，外束其形，內愁其德，鉗陰陽之和而迫性命之情，故終身為哀人。何則？不本其所以欲，而禁其所欲，不原其所以樂，而防其所樂，是猶圈獸而不塞其垣，禁其野心，決江河之流而壅之以手，故曰：開其兌，濟其事，終身不救。夫禮者，遏情閉欲，以義自防，雖情心𠳁噎，形性飢渴，以不得已自強，故莫能終其天年。禮者，非能使人不欲也，而能止之，樂者，非能使人勿樂也，而能防之。夫使天下畏刑而不敢盜竊，豈若使無有盜心哉！故知其無所用，雖貪者皆辭之，不知其所用，廉者不能讓之。夫人之所以亡社稷，身死人手，為天下笑者，未嘗非欲也，知冬日之扇，夏日之裘，無用於己，萬物變為塵垢矣！故揚湯止沸，沸乃益甚，知其本者，去火而已。 |
| | Laozi said: Those who establish rites carve and polish human nature, correcting and suppressing natural feelings. The eyes may desire something but are forbidden by rules; the heart may take pleasure in it yet is restrained by propriety. One must move with careful steps, bow respectfully, kneel humbly—meat is set before them but not eaten, wine is served but not drunk. Externally, their form is bound; internally, their virtue is troubled. They suppress the harmony of yin and yang and force upon life's natural inclinations, so that they spend a lifetime as sorrowful people. Why is this so? It is because they do not address the root of desire but merely prohibit its expression, and do not understand the source of joy yet prevent people from experiencing it. This is like enclosing wild beasts without blocking the walls of their enclosure while trying to suppress their wild instincts—or attempting to block the flow of rivers with one's bare hands. Therefore it is said: "Opening the gate of desire and aiding in its fulfillment leads to a lifetime of no salvation." Rites serve to suppress feelings and restrain desires, using righteousness as a means of self-protection. Even when the heart is distressed and the body suffers from hunger and thirst, one forces oneself through necessity. Therefore, few are able to complete their natural lifespan. Rites do not make people devoid of desire, but they can restrain it; music does not prevent people from taking pleasure, but it can regulate and contain it. Making all under heaven fear punishment and thus dare not steal—how could this compare to making people have no desire to steal in the first place! Therefore, when one knows that something is of no use, even a greedy person will reject it; but if one does not know its value or purpose, even an upright and honest person cannot help but desire to possess it. People who lose their states, die at the hands of others, and are ridiculed by all under heaven have never done so without desire. If one knows that a fan is useless in winter and a fur coat is unnecessary in summer—realizing that countless things hold no value for oneself—then all things will transform into dust and dirt! Therefore, lifting the boiling soup to stop it from bubbling only makes the boiling worse; one who understands its root cause simply removes the fire.
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| | 上禮: |
老子曰：循性而行謂之道，得其天性謂之德，性失然後貴仁義，仁義立而道德廢，純樸散而禮樂飾，是非形而百姓眩，珠玉貴而天下爭。夫禮者，所以別尊卑貴賤也，義者，所以和君臣父子兄弟夫婦人道之際也。末世之禮，恭敬而交。為義者，布施而得，君臣以相非，骨肉以生怨也，故水積則生相食之蟲，土積則生自肉之狩，禮樂飾則生詐偽。末世之為治，不積於養生之具，澆天下之醇，散天下之樸，滑亂萬民，以清為濁，性命飛揚，皆亂以營，貞信熳爛，人失其性，法與義相背，行與利相反，貧富之相傾，人君之與僕虜，不足以論。夫有餘則讓，不足則爭，讓則禮義生，爭則暴亂起，故多欲則事不省，求贍則爭不止，故世治則小人守正，而利不能誘也，世亂則君子為姦，而法不能禁也。 |
| | Laozi said: To act in accordance with nature is called the Dao; to attain one's natural disposition is called virtue. Only when nature is lost does benevolence and righteousness become valued; once benevolence and righteousness are established, the Dao and virtue decline. Purity and simplicity disperse, and rites and music become mere ornamentation. Right and wrong take form, confusing the people; pearls and jade grow precious, and all under heaven contend for them. Rites are established to distinguish between the noble and the lowly, the honored and the humble. Righteousness is used to harmonize relationships among ruler and subject, father and son, elder brother and younger brother, husband and wife—these are the fundamental human bonds of society. The rites of later ages emphasize reverence and formal interaction. Those who practice righteousness do so to gain through giving; rulers and subjects criticize each other, and family members develop resentment. Therefore, when water accumulates, it breeds insects that devour one another; when earth accumulates, it produces creatures that feed on flesh from within; when rites and music become mere adornments, deceit and falsehood arise. The governance of later ages does not focus on providing the essentials for sustaining life; instead, it dilutes the sincerity of the world and disperses its simplicity. It confuses the people, turning clarity into turbidity, causing life and nature to become restless and chaotic, all in pursuit of profit. Loyalty and trust decay, people lose their true natures, law contradicts righteousness, conduct opposes benefit, poverty and wealth vie against each other, and even the relationship between a ruler and his servant or captive becomes meaningless beyond recognition. When there is abundance, people yield; when there is scarcity, they contend. Yielding gives rise to rites and righteousness; contention brings about violence and disorder. Therefore, excessive desires lead to neglect of affairs, and constant pursuit of sustenance leads to unceasing conflict. Thus, in times of peace, the unworthy adhere to uprightness and cannot be tempted by profit; in times of chaos, even the virtuous may turn to deceit, and laws are powerless to restrain them.
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| | 上禮: |
老子曰：衰世之主，鑽山石，挈金玉，擿礱蜃，消銅鐵，而萬物不滋，刳胎焚郊，覆巢毀卵，鳳凰不翔，麒麟不遊，構木為臺，焚林而畋，竭澤而漁，積壤而丘處，掘地而井飲，濬川而為池，築城而為固，拘獸以為畜，則陰陽繆戾，四時失序，雷霆毀折，雹霜為害，萬物焦夭，處於太半，草木夏枯，三川絕而不流，分山川谿谷，使有壤界，計人眾寡，使有分數，設機械險阻以為備，制服色等異貴賤，老賢不肖行賞罰，則兵革起而忿爭生，虐殺不辜，誅罰無罪，於是興矣。 |
| | Laozi said: The rulers of a declining age drill into mountains and stones, extract gold and jade, dig for pearls in oyster beds, melt copper and iron—yet all things do not flourish. They carve out the bellies of pregnant creatures, burn fields around villages, destroy nests and smash eggs; phoenixes no longer soar, qilins no longer wander. They build platforms by piling wood, set fire to forests for hunting, drain lakes for fishing, heap earth into hills, dig wells from the ground, channel rivers into ponds, construct walls for defense, capture wild beasts for domestication—thus yin and yang become distorted, the four seasons lose their order; thunder and lightning destroy, hail and frost bring harm. All things wither prematurely, more than half perish; grass and trees dry up in summer, three rivers cease to flow. They divide mountains, rivers, valleys into boundaries marked by soil, calculate population size to assign portions, set up mechanical defenses and obstacles for protection, establish distinctions of rank through dress and color to distinguish noble from humble, reward the old, the virtuous, or the unworthy according to their own will—thus wars arise and disputes multiply; ruthless killing of the innocent, punishment of those without guilt, all begin at this time.
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| | 上禮: |
老子曰：世之將喪性命，猶陰氣之所起也，主闇昧而不明，道廢而不行，德滅而不揚，舉事戾於天，發號逆四時，春秋縮其和，天地除其德，人君處位而不安，大夫隱遁而不言，群臣推上意而壞常，疏骨肉而自容，邪人諂而陰謀，遽載驕主而像其亂人以成其事，是故君臣乖而不親，骨肉疏而不附，田無立苖，路無緩步，金積折廉，壁襲無贏，殼龜無腹，蓍筮日施，天下不合而為一家，諸侯制法各異習俗，悖拔其根而棄其本，鑿五刑，為刻削，爭於錐刀之末，斬刈百姓，盡其太半，舉兵為難，攻城濫殺，覆高危安，大衝車，高重壘，除戰隊，使陣死路，犯嚴敵，百姓一反，名聲苟盛，兼國有地，伏尸數十萬，老弱飢寒而死者不可勝計。自此之後，天下未嘗得安其性命，樂其習俗也。賢聖勃然而起，持以道德，輔以仁義，近者進其智，遠者懷其德，天下混而為一，子孫相代輔佐黜讒佞之端息未辯之說，除刻削之法，去煩苛之事，屏流言之跡，塞朋黨之門，消智能，循大常，隳枝體，黜聰明，大通混冥，萬物各復歸其根。夫聖人非能生時，時至而不失也，是以不得中絕。 |
| | Laozi said: When the world is about to lose life and nature, it is like the rise of yin qi. The ruler is dark-minded and unenlightened; the Dao is abandoned and not practiced; virtue is extinguished and not promoted. Actions are contrary to heaven, decrees go against the four seasons; spring and autumn contract their harmony, and heaven and earth remove their blessings. The sovereign occupies his position in unrest, ministers retreat into silence without speaking out, officials twist imperial intent and disrupt established norms, estrange family ties for personal advancement. Wicked men flatter and plot secretly, swiftly carrying arrogant rulers along as they imitate the corrupt to accomplish their schemes. Thus, ruler and minister become alienated and distant; kinship is severed and no longer close. Fields bear no crops, roads see no leisurely steps. Gold accumulates but integrity crumbles; jade is hoarded without profit. Tortoise shells yield no omens from within, divination with yarrow stalks grows daily more frequent. The world does not unite as one family; feudal lords establish laws and customs that differ widely. They uproot the fundamental principles and abandon their origins. They carve out five punishments, impose harsh decrees, contend over trivial gains like those at the tip of a cone or blade. They oppress the people, seizing more than half their resources. Armies are raised to create chaos; cities are attacked with wanton killing. High places are brought low for safety, great battering rams and towering fortifications are built, battle formations are arranged so that death is inevitable on the battlefield. They provoke fierce enemies. When the people rebel, reputations are hastily inflated; states are annexed by force, lands seized, and tens of thousands lie dead in corpses. The aged, weak, hungry, and cold perish beyond count. Since then, the world has never again found peace for life and nature or joy in its customs. Virtuous sages suddenly arose, upholding the Dao and virtue, assisted by benevolence and righteousness. The nearby were inspired to offer their wisdom; the distant were drawn in by virtue. Under heaven was unified as one. Descendants succeeded each other in governance, supporting the worthy while removing slanderers and those who spread unfounded arguments. They abolished harsh laws, dispensed with burdensome regulations, suppressed rumors, closed the doors of factionalism, diminished intelligence and skill, followed the great constants, dismantled artificial distinctions, rejected excessive cleverness, and achieved a grand harmony in the formless void—thus all things returned to their roots. The sage is not one who can create an era, but rather one who seizes the opportunity when it arrives and does not let it slip away; therefore, the Dao has never been completely severed.
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| | 上禮: |
老子曰：酆水之深十仞而不受塵垢，金石在中，形見於外，非不深且清也，魚鱉蛟龍莫之歸也。石上不生五穀，秀山不遊麋鹿，無所蔭蔽也。故為政以苛為察，以切為明，以刻下為忠，以計多為功，如此者譬猶廣革者也，大敗大裂之道也，其政悶悶，其民淳淳，其政察察，其民缺缺。 |
| | Laozi said: The Feng River is ten ren deep and does not accept dust or filth; if metal or stone lies within, its shape appears clearly on the surface. It is not that the river is not deep and clear—but still, no fish, turtles, dragons, or crocodiles return to it. Grains do not grow on stone; deer and elks do not wander on barren mountains—because there is nothing to provide shade or shelter. Therefore, to govern by severity as if it were discernment, by harshness as if it were wisdom, by strict subjugation as if it were loyalty, and by excessive calculation as if it were achievement—such governance is like stretching leather too tightly; it leads only to great failure and rupture. When government is muddled and unobtrusive, the people remain simple and sincere; when government is overly scrutinizing and rigid, the people become hollow and lacking in integrity.
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| | 上禮: |
老子曰：以政治國，以奇用兵。先為不可勝之政，而後求勝於敵，以未治而攻人之亂，是猶以火應火，以水應水也，同莫足以相治，故以異為奇，奇靜為躁奇，治為亂奇，飽為飢奇，逸為勞奇，正之相應，若水火金木之相伐也，何往而不勝，故德均則眾者勝寡，力敵則智者制愚，智同則有數者禽無數 |
| | Laozi said: Govern a state with virtue, employ troops through strategy. Laozi said: First establish a government that cannot be defeated, and then seek victory over the enemy. To attack an opponent's disorder with one's own lack of order is like responding to fire with fire or water with water—when things are the same, they cannot govern each other. Therefore, using what is different as a strategy brings success: stillness defeats haste; order defeats chaos; satiety defeats hunger; ease defeats labor. The mutual response between these opposites resembles the interactions of water, fire, metal, and wood in their natural conflicts—wherever such principles are applied, victory follows. Thus, when virtue is equal, the many overcome the few; when strength is matched, the wise control the foolish; when wisdom is the same, those with numbers prevail over those without.
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