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。

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Historical commentaries

Emperor Xuanzong of Tang 唐玄宗

Imperial commentary

ENGLISH STUDY TRANSLATION

In allowing the world to be itself, nonaction is prized. If government orders the state through political instructions and employs troops through deceptive surprises, neither accords with the Way. Only absence of affairs and nonaction can take the world. These three statements introduce the theme. 'Through this': know it from what follows. Governing the state through political measures constantly multiplies taboos; people lose their occupations and become poorer. Sharp instruments mean expedient schemes. When rulers prize many schemes and cannot return to substance, those below respond with deception, making the state increasingly dark and disordered. When rulers prize many techniques and cannot display simplicity, those below respond with extravagance, making excessive, strange objects proliferate. Once nonaction is lost, laws and commands become more explicit; people steal the laws to practice treachery and all become thieves. Is this not their multiplication? Nonaction brings clear stillness, so people transform themselves. Absence of affairs avoids disturbance, so people enrich themselves. Loving stillness obtains nature, so people correct themselves. Desirelessness preserves harmony, so people become simple. This is taking the world through absence of affairs.

Chinese commentary

在宥天下,贵乎无为,为政若以政教理国,奇诈用兵,斯皆不合于道。唯无事无为,可以取天下,此三句标也。

以此,下文知之。

以政理国,动多忌讳,人失作业,故令弥贫也。

利器,谓权谋,人主以权谋为多,不能反实,下则应之以诈谲,故令国家滋益昏乱。

人主以伎巧为多,不能见素,下则应之以奢泰,故令淫奇之物滋起也。

无为既失,法令益明,窃法为奸,尽成盗贼,岂非多有乎?

无为则清静,故人自化。无事则不扰,故人自富。好静则得性,故人自正。无欲则全和,故人自朴。此无事取天下矣。

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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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