DE · VIRTUE / CHAPTER 57

Governing with stillness

第57章 · 淳风 · 德经

CHINESE ORIGINAL

以正治国,以奇用兵,以无事取天下。

吾何以知其然哉?

以此。

天下多忌讳,而民弥贫;民多利器,国家滋昬;人多伎巧,奇物滋起;法令滋彰,盗贼多有。

故圣人云:「我无为而民自化,我好静而民自正,我无事而民自富,我无欲而民自朴。

ENGLISH · JAMES LEGGE, 1891

A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose.

How do I know that it is so? By these facts:--In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are.

Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'

Legge’s translation uses nineteenth-century English. Parentheses are the translator’s; English chapter headings are editorial reading aids. Sources & method ↗

A CONTEMPORARY READING

Modern English reading

Govern a state with uprightness; employ the unexpected in warfare; win the world without interference. How do I know this? Through the following:

The more prohibitions there are, the poorer the people become. The more sharp instruments people possess, the more disordered the state grows. The more clever techniques people develop, the more strange contrivances arise. The more laws and commands are displayed, the more thieves appear.

So the sage says: “I do not force, and the people transform themselves. I value stillness, and the people set themselves right. I do not interfere, and the people prosper themselves. I am free from desire, and the people recover simplicity.”

Modern English readings and commentary translations are AI-assisted study aids, not a published critical translation. Compare the Chinese source when wording matters.

Modern Chinese reading

用清正无为的方法治理国家,用诡奇的方法用兵,用无为的方法来夺取天下。我怎么知道是这样的呢?根据下面这些情况:天下的禁忌越多,百姓越贫穷;民间的利器越多,国家越昏乱;人们的技巧越多,邪恶的事情就越发生;法令越森严,盗贼反而越多。所以圣人说:我无为,百姓自然感化;我好静,百姓自然端正;我无事,百姓自然富足;我无欲,百姓自然淳朴。

READ ACROSS TRADITIONS

Historical commentaries

Emperor Huizong of Song 宋徽宗

Imperial explanation

ENGLISH STUDY TRANSLATION

Correctness is the Way's constant aspect; the exceptional is its changing aspect; absence of affairs is its genuineness. The state is settled through correctness, troops win through exceptional methods. The genuineness of the Way admits no private imposition. Follow things' spontaneity and the world is governed. People are not difficult to gather: love them and they become close, benefit them and they come, inflict what they hate and they scatter. Now, without any heart of love or benefit, numerous taboo prohibitions send them scattering to the four directions: thus they become poorer. Those with mechanical devices necessarily have mechanical affairs; those with mechanical affairs necessarily have a calculating heart. When calculation arises, pure whiteness is incomplete, and some deceive those above through improper ways. Relying on clever superiority makes people pursue branches, while strange clothing and unusual instruments emerge to disorder customs. Scrutiny carried too far necessarily meets an unworthy heart in response. Heaven is clear through nonaction; earth peaceful through nonaction. When their two nonactions join, all things transform. The sage is simply heaven and earth. Thus the people improve daily without knowing who causes it. When a water mirror meets forms, it employs no clever contrivance, yet their squareness, roundness, crookedness, or straightness cannot escape. Why should it await level, line, compass, and square before correctness appears? The world fundamentally has no affairs: mediocre people disturb it. Without anything to disturb them, people enrich themselves. Do not elevate worthies and people do not compete; do not value hard-to-obtain goods and people do not steal. Share desirelessness, and people's nature is attained.

Chinese commentary

正者道之常,奇者道之变,无事者道之真。国以正定,兵以奇胜,道之真,无容私焉。顺物自然,而天下治矣。

民不难聚也,爱之则亲,利之则至,致其所恶则散。今也无爱利之心,而多忌讳之禁,民将散而之四方,故民弥贫。

有机械者必有机事,有机事者必有机心。机心生则纯白不备,而或罔上以非其道。

仗巧胜则人趋末,而异服奇器出以乱俗。

克核太至者,必有不肖之心应之。

天无为以之清,地无为以之宁,两无为相合,万物皆化,圣人天地而已,故民曰迁善,而不知为之者。

鉴水之与形接也,不设智故,而物之方圆曲直不能逃也,夫岂待钧绳规矩而后正哉?

天下本无事,庸人扰之耳。无以扰之,民将自富。

不尚贤则民不争,不贵难得之货,则民不为盗,同乎无欲,而民性得矣。

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Manuscripts and variants

Differences are computed from transcribed Chinese characters, with punctuation excluded. ∅ marks an insertion or omission; highlights do not establish which reading is earlier.

Mawangdui silk manuscript 80% similarity · 13 changed spans

Received text · Wang Bi tradition

以正治国用兵以无事取天下吾何以知哉以此天下多忌讳而民弥贫民多利器国家人多伎巧奇物滋起法滋彰盗贼多有圣人我无为而民自化我好静而民自正我无事而民自富我而民自朴

Mawangdui silk manuscript

以正之邦用兵以无事取天下吾何以知也夫天下多忌讳而民弥贫民多利器而邦人多知而奇物滋起法滋彰盗贼多有是以圣人之言曰我无为而民自化我好静而民自正我无事而民自富我不欲而民自朴

治国 → 之邦奇 → 畸其 → 亓哉以此 → 也夫国家 → 而邦昬 → 昏伎巧 → 知而令 → 物∅ → 而故 → 是以云 → 之言曰无 → ∅∅ → 不欲
Jinglong stone inscription 88% similarity · 9 changed spans

Received text · Wang Bi tradition

以正治国以奇用兵以无事取天下吾何以知其然以此天下多忌讳而弥贫多利器国家滋人多伎巧奇物滋起法滋彰盗贼多有故圣人云我无为而民自化我好静而民自正我无事而民自富我无欲而民自朴

Jinglong stone inscription

以正治国以奇用兵以无事取天下吾何以知其然以此天下多忌讳而弥贫多利器国家滋人多伎巧奇物滋起法滋彰盗贼多有故圣人云我无为自化我好静自正我无事自富我无欲自朴

哉 → ∅民 → 人民 → 人昬 → 昏令 → 物而民 → 人而民 → 人而民 → 人而民 → 人

Internet transcription; not checked against inscription photographs.

Material corresponding to this chapter is attested in the Guodian corpus. A verified transcription is not supplied here. Compare the whole book ↗

Expressions from this chapter

No expression from this chapter is included in the current index.

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