中国道教协会副会长 刘怀元

内容提要：老子道德经充满了和谐文化理念，内容对哲学、政治、应世都有精辟的见解，老子对现实生活中利己、功利、欢乐、物欲、无为、有为、不争等都有丰厚深邃、高远超越的境界。老子的和谐文化思想是指导人们驱除烦恼，洞察世事的人生真谛。超脱世俗功名利禄羁绊，使迷失的本来、障迷的自性获得真知真觉的大智慧。本文以老子的微妙玄通，完善自我；以德报怨，常善救人；圣人不积，不争之德的教导，完善个人道德，实现自我与人与世的和谐。

关键词：完善自我 战胜自我 为而不争 与世和谐

微妙玄通 完善自我

老子教导：“古之善为士者，微妙玄通，深不可识。夫唯不可识，故强为之容，预兮若冬涉川，犹兮若畏四邻，俨兮其若客，涣兮若冰之将释，敦兮其若朴，旷兮其若谷，浑兮其若浊”，（15章）老子对士的要求和看法希望，非常具体精到，老子用微妙玄通深来阐述士的品质，“微”是非常精微细小，要把小事做好，“图难于其易。为大于其细，天下难事必做于易，天下大事必做于细。”（63章）老子从哲学的高度概括，任何事物都是从易到难，从细微到宏大的过程，不要光重视结果还要重视过程。“妙”是美好，思想道德完善。无所挑剔。“玄”是深邃、幽远、深奥。“通”是世事洞明通达，了解人情事理，与人谐和能和光同尘。“深不可识”使人们很难了解品质和道德的完美。“预兮若冬涉川”做事前做好充分准备，要有先见之明，象冬天过河履冰，考虑周到不生意外，要有周密的调查，了解实情，不盲目行动，心中没底，不使造成不必要的损失。“犹兮若畏四邻”日常生活的细节处处注意严格要求，人们的生活道德是由日常生活细节组成的，不但要规范，更不要惹动别人的反感和訾议。因为人们是社会的一员，社会各界都有不同的标准，免得引起误解。平日人与人之间要多结缘，少结怨。相安无事，邻居是经常接触的人，一个人道德完善就不会有不规之事。现代生活可说是八小时之外，也可说是群众的评议和看法，两千多年前老子就提出“如畏四邻”，可以看出老子对社会的了解之细、之深、之透。“严兮其若客。”庄重就像到别人家做客一样，要恭敬客气，仪态得体和主人做好沟通。如果思想分歧，不受欢迎，要言语委婉，各之相安，不可招祸惹损。“涣兮若冰之将释。”要人们自然潇洒大方，温馨与人相处，如沐春风，对人不温不火，有冰消冻解之感，关怀体贴叫人信服，有一定的凝聚力，感召力，相互之间便于沟通。“敦兮若其朴。”敦厚朴实是一种美德，内在的高尚品质不会被外在的诱惑左右。端庄、厚重、朴实无华不是浅薄和无知，是浅薄轻浮的升华，是一种锤炼净化的内在气质。“旷兮其若谷。”人的心灵要空旷开朗，虚若怀谷，要不断开拓自己的眼界品味，要容事、明理、容人、体人谅人，心胸深邃，心志开阔。“混兮其若浊。”人是社会的，不能脱世，不能离开人，持心不可过分皎洁，不能太认真执着，要容得善恶贤愚，不自命清高，不同流合污，要适度把握，应在世间磨炼，行外圆内方的处世方略。

以德报怨   常善救人

老子主张“以德报怨”善者吾善之，不善者吾亦善之（49章）又说“故善人者，不善人之师。不善人者，善人之资。不贵其师，不爱其资，虽智大迷”。（27章）善人可以做不善人的老师，不善人可以做善人的借鉴，“圣人常善救人，故无弃人，常善救物故无弃物”（28章）有道德的人，善于使人尽其所用，没有没用的人，无论是善是恶都有自己的长处，在于理解宽宏和包容引导。“道法自然”人法地也是因大地不止能承载高山，还容纳江河湖海，养育一切生物。人与人有什么不能相容的，恶与善就是要互相对立、排斥、仇视吗？化恶为善一直是人类的不懈追求，以德报怨是消解人际关系的怨恨，人是动物中的万物之灵，人为什么要时时刻刻不忘个人的恩怨，人际的纠葛。天生万物各有其所用，各有其所，就是毒草也能疗却疾病，有它独到的特殊贡献，寸有所长，尺有所短，每一个人都有独特的长处，只要你心胸开阔，仔细分析观察，人人都有你学习的地方。人与动物的主要区别是人有社会性，社会的主体是人不是物，要理解人、宽容人、善待人、容忍人。用广大恢宏的胸怀，用至爱化解人与人之间的恩怨，老子教导要“和光同尘”倡导“方而不割，廉而不害，直而不肆，光而不耀”。（58章）只有道德完美的人，才方正而不伤害人，廉洁而不妨人，直率而不放肆，光亮而不耀人，有完好的德行入世随俗，与世人融合，随俗方圆，入世而不随波逐流，出世而不超尘，与世人同舟共济，融洽相处。并不断的完善规范自我，做到“不自见故明、不自是故彰，不自伐故有功，不自矜故长”。（22章）

“不自见故明”对自己的认识和主见要一分为二，从多方面看，不能以偏代全，坚持自己的主观意见，浅显的道理易懂。可在生活实践中付诸实施，却要有一定的勇气和胆识，要正视自己的缺憾偏颇，它可以提高自我的认识，增强自己的勇气信心，使头脑明智清醒，保持积极向上的进取精神。

“不自是故彰”，在生活中不要自以为是，要审视自己的看法感觉与现实和人们的不同看法有何差别，怎样跟据现实吸纳不同的意见和看法，不要处处自以为是，因受多方面的制约如社会的经历，禀赋的差异，个人的修养、各阶层及社会地位的不同，有不同的个人认识和社会标准，只以为是以个人为中心，不能没主见，也不能任意扩大，要有一定的限度，要使自己的认识成为社会公众的认识，要审慎沟通才会达成一致，如果自以为是，好事不但不能付诸实施，还会招来误解和麻烦，只有不自以为是的人才会彰显。

“不自伐故有功”，自伐是自我吹嘘，自以为了不起，容易形成和别人的对立，这种心灵空虚用虚妄不实来取得人们的认可好感，就是有业绩的，富商巨贾，名人学者也要深思慎行，平常的人更要脚踏实地的行功立业。

“不自矜故长”，矜是傲慢，无论是外在和内在对于一切都是有害而无利。傲慢必然阻碍个人的道德完善和进步，有时能刺激人们的上进心和动力。可不能持久，给人造成的危害不堪设想，只有不自矜的人才能事业有成。

圣人不积   不争之德

社会中的人法则是：为了生存，自然就有保护、防御和争的功能，在现实生活中对自己有利于生存的就要争取。争是自然的法则，是不用专门学习的天性，任何动物和生物都有这种能力，是本能，没有什么异义。现实社会提倡竞争，以促进人与社会的发展，老子在道德经中教导我们不争，“不争”的对立是“争”，人们的生活其中的一个中心就是“争”，俗话说“人争一口气，神争一炉香”，争关系到个人的生存，事业的成败，国家的兴亡，都有直接间接的关系。实际老子的不争是争，要教人们稳扎稳打的争，要超越一般的争，如果老子的道德经中的不争对人们的现实生活是不利的，老子的哲学还有现实意义吗？争是现实生活中的存在，总是有它的合理性，纵观老子的不争在道德经中多处提到。“不尚贤，使民不争”（3章）崇尚贤能是春秋末期风行各国的思潮风尚，国家制度开始由贵族的世袭而代之的是贤能之人的轮流执政，这是社会历史的政治进步。老子看到在国家内部，崇尚贤人是刺激调动了人民群众的积极性，这是个急功近利的手段，可从辨证的方面看，尚贤引发的政治、经济、财物、谋略，欺诈给社会带来的负面影响。老子是用一个思辩的高层次的角度，深恶争夺。他希望倡导社会停止崇尚贤能的做法来杜绝人们在利禄方面的争夺，是缓和一个人民内部矛盾的愿望，是对广大群众的尊重。在现实中不是人为制造鼓励提高少数贤人，而是注重多数人们的作用。是促成互相尊重、和平、自然的生活，不是少数贤人的社会。“水善利万物而不争，处众人之所恶，故几于道”。“居善地，心善渊，与善人，言善信，政善治，事善能，动善时，夫唯不争，故无尤”（8章）。老子分析水赞美水，水是万物生命不可缺少的物质。“居善地”要到最能发挥作用的地方去，学习水善于处于低下，水降到干旱的地方就是善，要善于择地方。“心善渊”是心灵要清澈明净、纯洁、高尚、有度量能容事。“与善仁”是人与人，人与物要慈爱，不能对立，关系和谐，要善利万物。“言善信”言谈要实事求是、讲信用，不能朝令夕改，信用是根本。“正善治”国要有国格，治是治理、调理、管理，搞正当管理走正路。“事善能”是灵活自如，约束调整，适应生活，遵循自然规律。“动善时”把握时机、天时、地利，顺应自然，有形不固。

老子用水来阐述人生准则，委屈求全。“夫唯不争，故无尤”结论是为而不争，以德善终。不自见、不自是、不自伐、不自矜。（22章）具以上四种品德的人，会受到人的尊敬，是自胜者强，天下谁能与之争？

“是以圣人处上而人不重，处前而人不害，是以天乐推而不厌。以其不争，故天下莫能与之争”。（66章）一个人处上使人感觉不到压力，在人们的前面不觉得有害处，自然受到人们的爱戴、推举，天下莫之与能争，“善战者不怒，善胜敌者不与争”。（68章）善于交战的人不怒、不争。这样的战争是智取或者是瓦解演变，是暗争，没有硝烟的战争。“善用人者为下。是谓不争之德，是谓用人之力，是谓配天，古之极也。”（68章），谦下者用人是最善于用人的方法

“圣人之道，为而不争”。（81章）为而不争的前提是，“圣人不积，既以为人，已愈有；既人与人，已愈多。天之道，利而不害。”（81章）不积过分的财富，为别人着想，大公无私。给予人而不向人索取，帮助别人，给予别人自己更充实，不争名利、财禄。积德行善，济人穷困，慈心于物，济物救世。老子的不争不同于一般的取胜之道，不为私利而争，不争是和谐人之间的关系，是自我的道德完善，是谦下之德，处世之道，是促进社会和谐重要举措。它可说是克制消弥自己膨胀的欲望，要主动自觉的给人以帮助爱抚，与人为善，不重虚名，不在乎被助人的知晓，也不需要感恩回报，是自然的，没有博取好名和任何自我的扩张。

老子的不争思想从社会效果看，有促进社会人类前进的作用。道德经在哲学、政治、军事、法律、教育、经济、神学、管理、生命、伦理、自然等学科都有不同独到的见解，展现了老子对社会发展、文明进步，所产生的负面效应深刻洞察。对社会人与人之间关系深感忧虑。老子的思想对中国文化，人们的日常生活产生巨大影响。在社会上长期以来，被互相竞逐利禄，急功近利的人视为保，消极厌世不思进取。仔细品味老子的思想，达到的广度和深度，与人类自然社会的和谐理念，现在我们很难企及。从人类历史长河和未来发展看，老子的和谐思想永远闪烁着不灭的光辉，与天地人类共存。

注：本文引用道德经章句，以《道藏》所收汉代河上公章句本《道德真经注》。

The Sage Does Not Hoard or Strive: Tao Te Ching and the Culture of Harmony

By Liu Huaiyuan

Abstract: Lao Tzu’s Tao Te Ching is abundant in ideas on the Culture of Harmony, and insights into philosophy, politics and ways of dealing with social affairs and people. Lao Tzu had profound and lofty ideas on self-interest, fame and fortune, pleasure, material desire, inaction and its opposite, and non-striving. His wise ideas on harmony may rid people of their worries, make them see the essence of life, free them from the obsession with fame and fortune, and bring them into keen awareness of their true selves that are previously eclipsed. The paper discusses Lao Tzu’s teachings on self-improvement, returning good for evil, and the Sage’s not hoarding or striving, teachings that are meant for one to perfect his character and achieve harmony between himself and the others.

Key words: self-improvement, self-control, acting without striving, harmonious relations with others

Brief introduction to the author:

Liu Huaiyuan: male; born in 1945; Deputy Chief of China Taoist Association; Chief of Taoist Association of Shandong Province; Chief of Taoist Association of Qingdao City

Self-improvement aimed at being subtle, good, mysterious and penetrating

Lao Tzu said, ‘Of old those that were the best officers of Court had inner natures subtle, abstruse, mysterious, penetrating, and too deep to be understood. And because such men could not be understood, I can but tell of them as they appeared to the world: circumspect they seemed, like one who in winter crosses a stream; watchful, as one who fears his neighbors; ceremonious, as one who pays a visit, yet yielding, as ice when it begins to melt; blank as a piece of uncarved wood, yet receptive as a hollow in the hills; murky, as a troubled stream.’ (Chapter 15).

Here Lao Tzu expressed his insightful opinion on what a shi (a man whose social status was between senior officials and the common people in ancient China) should be like. He said that such a man should be ‘subtle, abstruse, mysterious and penetrating’. ‘Subtle’ means that he should be able to handle small matters. ‘Deal with the hard while it is still easy, and with the great while it is still small. In the governance of empire everything difficult must be dealt with while it is still easy, and everything great must be dealt with while it is still small.’ (Chapter 63) Lao Tzu made a philosophical summary that everything proceeds from being easy to being difficult, or from being small to being great, and that emphasis should be put on the process in addition to the result. ‘Abstruse’ means that he should be morally upright and beyond reproach. ‘Mysterious’ means that he should have profound thoughts which are hard to understand. ‘Penetrating’ means that he should be well versed in cultivating good personal relations, being able to mingle with all sorts of people. Being ‘too deep to be understood’, he will hide from people his perfection in character and moral integrity.

‘Circumspect they seemed, like one who in winter crosses a stream’: before dealing with a matter, he should get fully ready and foresee possible dangers, as if he were going to cross a stream in winter. He should make a careful assessment and investigation of the situation, and refrain from acting rashly, which might cause losses or damages.

‘Watchful, as one who fears his neighbors’: he should attend carefully to trivial matters in everyday life. He should abide by etiquettes, and see to it that his behavior does not cause aversion or controversy. He should be careful to avoid misunderstandings caused by the difference in moral standards in different social sectors. In daily life he should try to cultivate friendship while avoiding animosity. He should have high moral standards, which will prevent him from transgressing the limits of good behavior. He should pay attention to his neighbor’s opinions of him. That Lao Tzu was aware of this indicates his deep understanding of society.

‘Ceremonious, as one who pays a visit’: he should be respectful and courteous, as if he were a guest talking in an appropriate manner to the host. If he is not welcome because of different opinions, he should speak in a polite manner, trying to avoid any hard feelings.

‘Yielding, as ice when it begins to melt’: he should be at ease, and behave gently towards others, like the spring breeze that thaws the ice. In this way he will endear himself to others, facilitating communication.

‘Blank as a piece of uncarved wood’: it is a virtue to be simple and unadorned. A shi should have a lofty character that resists temptation. Simplicity does not mean shallowness or ignorance; it is a temperament gained through cultivation and purification.

‘Receptive as a hollow in the hills’: he should be broad-minded and tolerant, trying always to expand his horizon and enhance his taste. He should be considerate and tolerate others’ weaknesses. His mind should be profound and receptive.

‘Murky as a troubled stream’: man is a social being, and no one can live in isolation. One’s mind should not be excessively and stubbornly pure. One should tolerate all kinds of people, being neither snobbish nor indiscriminate in his choice of friends. One should be easy-going towards others and strict with himself.

Returning Good for Evil and Being Good at Helping Men

Lao Tzu is for ‘returning good for evil’. He said, ‘to be good to those who are good and to those who are not good.’ (Chapter 49) ‘The good man is the teacher of the bad man, and the bad man is the asset of the good man. He who does respect his teacher, or he who does not take care of his asset, much learning though he may possess, is far astray.’ (Chapter 27) A good can teach a bad man how to be good, while a bad man can be a mirror for a good man to see his weaknesses. ‘The Sage is good at helping men, so he never turns his back on men; he is good at helping creatures, so he never turns his back on creatures.’ (Chapter 27)

A man of high moral standards knows how to bring every man’s talent into full play. In his eyes there are no useless persons, for both the good and the bad have their strong points, and what they need is understanding and guidance. As Lao Tzu said, ‘the ways of men are conditioned by those of the earth’. The earth supports high mountains, embraces rivers, lakes and oceans, and nurtures all kinds of living beings; men should follow suit, trying to tolerate each other. There should not be opposition and hostility between good and evil. Mankind has been making unremitting efforts to turn evil into good. Returning good for evil is a good way to dissolve hatred. As the wisest of all creatures, man should not be obsessed with personal grudges.

Every living being has its use. Even poisonous grass can be curative. Similarly, everyone has his own special strong points. If you are broad-minded enough and good at observing people, you can learn from everyone.

The major difference between humans and animals are that the former are social beings. One should understand this, and treat others with tolerance and kindness, dissolving hatred with love. As Lao Tzu said, a morally perfect man should be upright and incorruptible, firm but not cutting, pointed but not piercing, straight but not rigid, bright but not blinding (Chapter 58). He should blend with other people and be on good terms with them, yet maintaining a firm hold on his moral principles. ‘He does not show himself, therefore he is seen everywhere. He does not define himself, therefore he is distinct. He does not boast of what he will do, therefore he succeeds. He is not proud of his work, and therefore it endures.’ (Chapter 22)

‘He does not show himself, therefore he is seen everywhere’: one should see things from different angles, rather than stubbornly stick to one opinion. That is easy to understand, but to put it into practice requires certain courage. If you look at your own weaknesses in the face, you will have a better understanding of yourself, be more courageous and self-confident, keeping yourself cool-headed and enterprising.

‘He does not define himself, therefore he is distinct’: one should not be conceited. One should think carefully about the differences between his opinions and reality, and those between his opinions and those of others; he should learn from reality and others’ viewpoints. Differences in experiences, capabilities, tastes and social status may lead to different outlooks on life and standards of right and wrong. Everyone is entitled to his opinions, yet no one should impose his opinions upon others. Acceptance of one’s ideas can only be achieved through communication. To be opinionated will ruin good plans; worse still, it will incur misunderstanding and troubles. Only those who are excessively self-confident can distinguish themselves.

‘He does not boast of what he will do, therefore he succeeds’: boasting indicates self-importance, which is likely to lead to enmity. Even those who have indeed achieved a great deal, such as successful businessmen, renowned scholars and celebrities, should be careful not to win support with braggadocio. It is all the more necessary for common people to be down-to-earth in pursuing their careers.

‘He is not proud of his work, and therefore it endures’: pride is very harmful, for it is bound to impede one’s progress in moral cultivation. Sometimes it may stimulate one to forge ahead, but its power does not last long, and it causes great harm. Only those who are not proud of their work can succeed in their careers.

The Sage Does Not Hoard or Strive

To survive, man as a social being has to protect and defend himself and compete with others for anything conducive to survival. Competition is a natural quality that does not require learning; it is an instinct possessed by any living being. In modern society competition is advocated as a stimulus of human and social progress.

Lao Tzu, however, taught us not to compete. Admittedly, competition is an important part of life, for it is directly or indirectly linked with the survival of individuals, their success or failure in their careers, and the prosperity or decline of a country. In fact, by ‘not to compete’, Lao Tzu meant a wiser way to compete, that is, to compete in a down-to-earth way and to go beyond the common ways of competition. His philosophy would have no practical value if his opinion on competition was harmful in real life.

The existence of competition in life is to some degree justified, but in the Tao Te Ching frequent mention is made of non-competition. For instance, in Chapter 3 you will read ‘If we stop looking for talented and virtuous people to put in power, there will be no more jealousies among the people.’ In the late Spring and Autumn Period, it became a prevailing trend to value talented and virtuous people, as aristocracy gave way to temporary tenure of state power given to the talented and virtuous, which was politically progressive. However, in Lao Tzu’s opinion, though that practice stimulated people’s initiative, it was aimed at quick results and instantaneous gains, and was likely to cause political intrigues and economic frauds. His was a philosophical aversion to competition. He hoped that the competition for fame and fortune would be stopped by abolishing the worship of talented and virtuous people. It was a wish to alleviate conflicts between people, a wish based on respect for the people. The deliberate promotion of talented and virtuous people should be replaced by attention paid to the power of the majority. Society should be based on equality and mutual respect, rather than the domination by a handful of talented and virtuous people.

‘The goodness of water is that it benefits the ten thousand creatures; yet itself does not scramble, but is content with the places that all men disdain. It is this that makes water so near to the Way.’ ‘And if men choose proper places , if they value profound thoughts, if in friendship they value gentleness, in words, truth; in government, good order; in deeds, effectiveness; in action, timeliness—in each case it is because they prefer what does not lead to strife, and therefore does no go amiss.’ (Chapter 8) Lao Tzu analyzed and eulogized the qualities of water, an indispensable substance for every living being. 1) One should choose places where they can best use their talents, like water that relieves drought; 2) One should cultivate a pure, lofty, tolerant mind; 3) One should be on good terms with others and with nature, avoiding conflicts with people and making good use of nature; 4) One should keep his promises, avoiding fickleness; 5) A country should be governed in a just way; 6) One should be good at adapting to different conditions and following natural laws; 7) One should be good at seizing opportunities.

Lao Tzu uses water to illustrate a principle of life, that is, be flexible in self-protection. The conclusion is that one should avoid matters that may lead to strife. He who does not show himself, or define himself, or boast of what he will do, or be proud of his work (Chapter 22) will win respect and be powerful, and none can contend with him.

‘So when the Sage is on top, the people will not be crushed by his weight; when he guides, the people will not be led into harm. Everything under heaven will be glad to be pushed by him and will not find his guidance irksome. This he does by not striving; and because he does not strive, none can contend with him.’ (Chapter 66) Such a person will never be defeated because he wins people’s love and support. ‘The best fighters do not make displays of wrath; the great conqueror wins without striving.’ (Chapter 68) Good fighters win the war by wisdom, by breaking up the enemy’s morale or by converting them. ‘The best user of men acts as though he were their inferior. This is called the power that comes of not contending; it is called the capacity to use men, the secret of being mated to heaven, to what was of old.’ (Chapter 68) The best way to use men is to act as though you were their inferior.

‘The Sage’s way is to act without striving.’ (Chapter 81) He can do this because he ‘has no need to hoard. After he gives to others, he has more than before. For Heaven’s way is to do good instead of harm.’ (Chapter 81) One should not hoard too much wealth. One should think of others. One should help those in poverty, for by giving away you will have more. One should not strive for fame and fortune. To act without striving is a way to harmonize personal relationship and to perfect one’s character. It is the proper way to conduct oneself in society, and an important way to a harmonious society. It requires the quenching of excessive desires and voluntarily helping others without demanding requital or publicity.

Lao Tzu’s idea of acting without striving is conducive to social progress. The Tao Te Ching contains original ideas on philosophy, politics, military affairs, law, education, economy, theology, administration, life, ethics and natural science, ideas that reflect Lao Tzu’s insight into the negative effects of the advance of society and civilization, and his concern for relations among people. His ideas have had tremendous influence on Chinese culture and Chinese people’s life. For a long time, they have been regarded as negative and conservative by those too eager for competition and success. However, a careful pondering will reveal them to contain concepts on harmonious society that are of a profundity unattainable nowadays. Looking at the past and the future, we believe Lao Tzu’s ideas of harmony will shine forever and exist as long as nature and mankind remain.

Note: Phrases from Tao Te Ching quoted in this paper are based on Han-dynasty Annotations to Tao Te Ching by Heshanggong, included in Taoist Canon.