道德经版本 - 宣汉宏远学校

最早的《道德经》版本

The earliest editions of Daodejing

1993年湖北荆门郭店楚墓出土了竹简《道德经》。考古学家根据墓葬的年代，判断竹简本的成书不会晚于公元前278年。整理者根据竹简形制及长短不同，将简文分成甲、乙、丙三组。这三组《道德经》的总字数约相当于今本的三分之一，章次安排也与今本大不相同。大多数学者认为这三组竹简系《道德经》的摘抄本。竹简本中有的句子跟通行本差异很大。如通行本第十九章“绝圣弃知”、“绝仁弃义”，竹简本作“绝知弃辩”、“绝伪弃虑”

In 1993, the Bamboo-Slip Daodejing was discovered in a tomb in Guodian village, in Jingmen, Hubei province. According to the age of the grave, archaeologists determined that these slips could be dated prior to 278 BCE. The researchers divided these slips into three bundles based on their form and length. The three bundles of the Bamboo-Slip Daodejing amount to one third of today’s edition, and the sequence of its chapters is different. Most scholars consider the three bundles of bamboo-slips as extracts of the Daodejing. Some sentences of the bamboo-slip edition are dissimilar to the common edition. For example, the sentences "refuse sageliness and discard wisdom" and "refuse humanity and discard morality" in the common edition, are written as "refuse wisdom and discard debate" and "refuse fakeness and discard consideration" in the bamboo-slip edition.

1973年，长沙马王堆3号汉墓出土了帛书《道德经》甲、乙本。甲本文字，不避汉高祖刘邦讳，可证它是刘邦称帝以前抄写的。乙本避刘邦讳，但不避惠帝刘盈、文帝刘恒讳，可知为刘邦称帝后，刘盈、刘恒为帝前抄写。甲、乙本皆分二篇，《德经》在《道经》之前，乙本篇末标出《德》3041字，《道》2426字，合计5467字。

The copy A and copy B of silk manuscripts Daodejing were discoverd in the Mawangdui tomb number three in Changsha, the capital of Hubei province in 1973. The copy A manuscript doesn't avoid the taboo character Bang 邦, present in the name of the first Han emperor Liu Bang 劉邦. That would indicate that the text were copied before the reign of Han Gaozu (Liu Bang, r. 206–194). The copy B manuscript avoids the taboo character Bang 邦, but As the character Ying 盈 of the Emperor Huidi's name Liu Ying 劉盈 and the character Heng 恒 of the Emperor Wendi's name Liu Heng 劉恒 are not avoided, it is indicated that the text were copied after the reign of Han Gaozu , but before the Emperor Hui and Wen. Both the copy A and B were divided into two pieces, and the Dejing before Daojing. Copy B marks De 3041 characters, and Dao 2426 characters. The postscript of copy A is deformed and misty.

流传最广的《道德经》版本

The most popular editions of Daodejing

历史上流传最广的《道德经》版本有两种，一为河上公本，一为王弼本。河上公本文句简古，为道教所尊崇；

Two editions of the Daodejing spread widely in Chinese history. One edition is He Shanggong's version, to which the Taoists payed homage, the other is Wang Bi's version, on which the scholar-bureaucrats depended. He Shanggong's version is brief and unsophisticated, while the style of Wang Bi's version is clear and fluent.

据道教传说，汉文帝时有老人隐居河滨，世人号为河上公。精通《道德经》，汉文帝曾前往请教，河上公授以《老子章句》二卷。该书分《道经》、《德经》两篇，《道经》三十七章为上篇，《德经》四十四章为下篇。其思想特色是将治国与治身相提并论，认为“圣人治国与治身同也”。二者相通的桥梁就是“法道无为”。

Heshang Gong was a fabled Taoist master of the Emperor Wen era in the Han dynasty. His name means "the River Master", because he lived along the banks of the Yellow River. He was accomplished in the Daodejing. When Emperor Wen rode to the river and consulted him, Heshang Gong instructed the emperor in the two-volumed On the Rhyming of the Prose Commentary on Laozi (Laozi zhangju). That work is divided into two parts: the first part is the thirty-seven chapter Daojing, and the second is the Dejing in forty-four chapters. He Shanggong's version mentions governing the realm and cultivating one's morality in the same breath, with "following the Tao with non-action" as the bridge between them.

王弼（226－249年），字辅嗣，魏山阳高平人，是魏晋玄学的主要开创者之一。其《道德经注》用魏晋玄学家常用的辨名析理方法，着重解说《道德经》的义理，深刻揭示老子哲学的意涵。并通过注解《道德经》阐发玄学理论，对魏晋玄学尤其是玄学贵无论风尚的形成有着重大影响。

In the Three Kingdoms period, Wang Bi (226－249), styled Fusi, from Gaoping of Shanyang in the Wei Kingdom, was one of the main initiators of the famous Xuanxue (Profound Learning) hermeneutical school in the Wei and Jin dynasties. His Commentary on the Daodejing (Daodejing zhu) uses the methods of distinguishing and analysis which were in common use by the Xuanxue philosophers in the Wei and Jin dynasties, and emphasizes the philosophical and cosmological aspects of the Daodejing. It had a great influence on the advocacy of non-being (wu) in the Xuanxue hermeneutical school in the Wei and Jin dynasties.