Daode Jing 道德經
Daode Jing 《道德經》
Click on any word to see more details.
老子道德經注作者:老子
注:王弼
王弼《老子道德經注》是《老子》一書最重要的注釋之一,也是研究王弼思想最主要的著作
老子《道德經》上篇
華亭張氏原本
晉 王弼注
一章
道可道、非常道,名可名、非常名;
〈 可道之道,可名之名,指事造形。非其常也,故不可道、不可名也。〉
無名天地之始,有名萬物之母。
〈凡有皆始於無,故「未形」、「無名」之時則為萬物之始。及其「有形」、「有名」之時,則長之育之,亭之毒之,為其母也。言道以無形無名始成萬物,以始以成而不知其所以,玄之又玄也。〉
故常無欲、以觀其妙,
〈妙者,微之極也。萬物始於微而後成,始於無而後生。故常無欲空虛,可以觀其始物之妙。〉
常有欲、以觀其徼;
〈徼,歸終也。凡有之為利,必以無為用。欲之所本,適道而後濟。故常有欲,可以觀其終物之徼也。〉
此兩者、同出而異名,同謂之玄、玄之又玄、眾妙之門。
(Embodying the Dao)
The Dao that can be trodden is not the enduring and unchanging Dao. The name that can be named is not the enduring and unchanging name. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.
〈兩者,始與母也。同出者,同出於玄也。異名,所施不可同也。在首則謂之始,在終則謂之母。玄者,冥也,默然無有也,始、母之所出也,不可得而名,故不可言同名曰玄。而言謂之玄者,取於不可得而謂之然也。謂之然則不可以定乎一玄。而已則是名則失之遠矣。故曰,玄之又玄也。眾妙皆從同而出,故曰眾妙之門也。〉
二章
天下皆知美之為美,斯惡已。皆知善之為善,斯不善已。故有無相生,難易相成,長短相較,高下相傾,音聲相和,前後相隨。
〈 美者,人心之所進樂也;惡者,人心之所惡疾也。美惡,猶喜怒也;善不善,猶是非也。喜怒同根,是非同門,故不可得偏舉也。此六者皆陳自然不可偏舉之明數也。 〉
是以聖人處無為之事,
〈 自然已足,為則敗也。〉
行不言之教;萬物作焉而不辭,生而不有,為而不恃,
〈 智慧自備,為則偽也。 〉
功成而弗居。
〈 因物而用,功自彼成,故不居也。〉
夫唯弗居,是以不去。
(The nourishment of the person)
All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement).
The work is done, but how no one can see;
'Tis this that makes the power not cease to be.
〈 使功在己,則功不可久也。〉
三章
不尚賢,使民不爭;不貴難得之貨,使民不為盜;不見可欲,使民心不亂。
〈 賢,猶能也。尚者,嘉之名也。貴者,隆之稱也。唯能是任,尚也曷為;唯用是施,貴之何為。尚賢顯名,榮過其任,為而常校,能相射貴貨,過用貪者,競趣穿窬探篋,沒命而盜,故可欲不見,則心無所亂也。 〉
是以聖人之治,虛其心,實其腹,
〈 心懷智而腹懷食,虛有智而實無知也。 〉
弱其志,強其骨。
〈 骨無知以幹,志生事以亂,心虛則志弱也。 〉
常使民無知無欲。
〈 守其真也。 〉
使夫智者不敢為也。
〈 知者謂知為也。〉
為無為,則無不治。
(Keeping the people at rest)
Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal.
四章
道沖而用之或不盈,淵兮似萬物之宗;挫其銳,解其紛,和其光,同其塵,湛兮似或存。吾不知誰之子,象帝之先。
(The fountainless)
The Dao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Dao is, as if it would ever so continue! I do not know whose son it is. It might appear to have been before God.
〈 夫執一家之量者,不能全家。執一國之量者,不能成國。窮力舉重,不能為用,故人雖知,萬物治也,治而不以二儀之道,則不能贍也。地雖形魄,不法於天則不能全其寧。天雖精象,不法於道則不能保其精。沖而用之,用乃不能窮,滿以造實,實來則溢,故沖而用之,又復不盈,其為無窮亦已極矣。形雖大,不能累其體,事雖殷,不能充其量,萬物舍此而求主,主其安在乎。不亦淵兮似萬物之宗乎。銳挫而無損,紛解而不勞,和光而不汙,其體同塵而不渝其真,不亦湛兮似或存乎。地守其形,德不能過其載,天慊其象,德不能過其覆,天地莫能及之,不亦似帝之先乎。帝,天帝也。〉
五章
天地不仁,以萬物為芻狗;
〈天地任自然,無為無造,萬物自相治理,故不仁也。仁者必造立施化,有恩有為;造立施化,則物失其真,有恩有為,則物不具存,物不具存,則不足以備載矣。地不為獸生芻,而獸食芻;不為人生狗,而人食狗。無為於萬物而萬物各適其所用,則莫不贍矣。若慧由己樹,未足任也。〉
聖人不仁,以百姓為芻狗。
〈聖人與天地合其德,以百姓比芻狗也。〉
天地之間,其猶橐籥乎?虛而不屈,動而愈出。
〈橐,排橐也。籥,樂籥也。橐籥之中,空洞無情,無為故虛而不得窮屈,動而不可竭盡也。天地之中,蕩然任自然,故不可得而窮,猶若橐籥也。〉
多言數窮,不如守中。
(The use of emptiness)
Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. May not the space between heaven and earth be compared to a bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free.
〈愈為之則愈失之矣。物樹其惡,事錯其言,不濟、不言、不理,必窮之數也。橐籥而守數,中則無窮盡,棄己任物,則莫不理。若橐籥有意於為聲也,則不足以共吹者之求也。〉
六章
谷神不死,是謂玄牝。玄牝之門,是謂天地根。緜緜若存,用之不勤。
(The completion of material forms)
The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.
〈谷神,谷中央無谷也。無形無影,無逆無違,處卑不動,守靜不衰,谷以之成而不見其形,此至物也。處卑而不可得名,故謂天地之根,緜緜若存,用之不 勤。門,玄牝之所由也,本其所由,與極同體,故謂之天地之根也。欲言存邪,則不見其形,欲言亡邪,萬物以之生。故緜緜若存也,無物不成,用而不勞也。故曰,用而不勤也。〉
七章
天長地久。天地所以能長且久者,以其不自生,
〈自生則與物爭,不自生則物歸也。〉
故能長生。是以聖人後其身而身先;外其身而身存。非以其無私邪,故能成其私。
(Sheathing the light)
Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?
〈無私者,無為於身也。身先身存,故曰,能成其私也。〉
八章
上善若水。水善利萬物而不爭,處眾人之所惡,
〈人惡卑也。〉
故幾於道。
〈道無水有,故曰,幾也。〉
居善地,心善淵,與善仁,言善信,正善治,事善能,動善時。夫唯不爭,故無尤。
(The placid and contented nature)
The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Dao. The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of words is in their trustworthiness; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness. And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.
〈言人皆應於治道也。〉
九章
持而盈之,不如其已;
〈持,謂不失德也。既不失其德又盈之,勢必傾危。故不如其已者,謂乃更不如無德無功者也。〉
揣而梲之,不可長保。
〈既揣末令尖,又銳之令利,勢必摧衂,故不可長保也。〉
金玉滿堂,莫之能守;
〈不若其已。〉
富貴而驕,自遺其咎。
〈不可長保也。〉
功遂身退,天之道。
(Fulness and complacency contrary to the Dao)
It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness. When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.
〈四時更運,功成則移。〉
十章
載營魄抱一,能無離乎?
〈載,猶處也。營魄,人之常居處也,一人之真也。言人能處常居之宅,抱一清神,能常無離乎,則萬物自賓也。〉
專氣致柔,能嬰兒乎?
〈專,任也,致,極也,言任自然之氣,致至柔之和,能若嬰兒之無所欲乎,則物全而性得矣。〉
滌除玄覽,能無疵乎?
〈玄,物之極也,言能滌除邪飾,至於極覽。能不以物介其明,疵之其神乎,則終與玄同也。〉
愛國治民,能無知乎?
〈任術以求成,運數以求匿者,智也。玄覽無疵,猶絕聖也。治國無以智,猶棄智也。能無以智乎,則民不辟而國治之也。〉
天門開闔,能為雌乎?
〈天門,天下之所由從也。開闔,治亂之際也,或開或闔,經通於天下,故曰,天門開闔也。雌應而不倡,因而不為,言天門開閡能為雌乎,則物自賓而處自安矣。〉
明白四達,能無為乎?
〈言至明四達,無迷無惑,能無以為乎,則物化矣。所謂道常無為,侯王若能守,則萬物自化。〉
生之,
〈不塞其原也。〉
畜之。
〈不禁其性也。〉
生而不有,為而不恃,長而不宰,是謂玄德。
(Possibilities through the Dao)
When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? (The Dao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Dao).
〈不塞其原,則物自生,何功之有。不禁其性,則物自濟,何為之恃。物自長足,不吾宰成,有德無主,非玄而何。凡言玄德,皆有德而不知其主,出乎幽冥。〉
十一章
三十輻共一轂,當其無,有車之用。
〈轂所以能統三十輻者,無也,以其無能受物之故,故能以實統眾也。〉
埏埴以為器,當其無,有器之用。鑿戶牖以為室,當其無,有室之用。故有之以為利,無之以為用。
(The use of what has no substantive existence)
The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness.
〈木埴壁之所以成三者,而皆以無為用也。言無者,有之所以為利,皆賴無以為用也。〉
十二章
五色令人目盲,五音令人耳聾,五味令人口爽,馳騁畋獵令人心發狂,
〈爽,差失也,失口之用,故謂之爽。夫耳目口心,皆順其性也,不以順性命,反以傷自然,故曰盲、聾、爽、狂也。〉
難得之貨令人行妨。
〈難得之貨,塞人正路,故令人行妨也。〉
是以聖人為腹不為目,故去彼取此。
(The repression of the desires)
Colour's five hues from the eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavours five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.
Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.
〈為腹者以物養己,為目者以物役己,故聖人不為目也。〉
十三章
寵辱若驚,貴大患若身。何謂寵辱若驚?寵為下,得之若驚,失之若驚,是謂寵辱若驚。
〈寵必有辱,榮必有患,驚辱等、榮患同也。為下得寵辱榮患若驚,則不足以亂天下也。〉
何謂貴大患若身?
〈大患,榮寵之屬也。生之厚,必入死之地,故謂之大患也。人迷之於榮寵,返之於身,故曰大患若身也。〉
吾所以有大患者,為吾有身,
〈由有其身也。〉
及吾無身,
〈歸之自然也。〉
吾有何患?故貴以身為天下,若可寄天下;
〈無以易其身,故曰貴也。如此乃可以託天下也。〉
愛以身為天下,若可託天下。
(Loathing shame)
Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind). What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity) - this is what is meant by saying that favour and disgrace would seem equally to be feared. And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me? Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.
〈無物可以損其身,故曰愛也。如此乃可以寄天下也。不以寵辱榮患損易其身,然後乃可以天下付之也。〉
十四章
視之不見名曰夷,聽之不聞名曰希,搏之不得名曰微。此三者,不可致詰,故混而為一。
〈無狀無象,無聲無響,故能無所不通,無所不往,不得而知,更以我耳目體不知為名,故不可致詰,混而為一也。〉
其上不皦,其下不昧。繩繩不可名,復歸於無物。是謂無狀之狀,無物之象,
〈欲言無邪,而物由以成。欲言有邪,而不見其形,故曰,無狀之狀,無物之象也。〉
是謂惚恍。
〈不可得而定也。〉
迎之不見其首,隨之不見其後。執古之道,以御今之有。
〈有,有其事。〉
能知古始,是謂道紀。
(The manifestation of the mystery)
We look at it, and we do not see it, and we name it 'the Equable.' We listen to it, and we do not hear it, and we name it 'the Inaudible.' We try to grasp it, and do not get hold of it, and we name it 'the Subtle.' With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One. Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable. We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Dao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Dao.
〈無形無名者,萬物之宗也。雖今古不同,時移俗易,故莫不由乎此以成其治者也。故可執古之道,以御今之有。上古雖遠,其道存焉,故雖在今,可以知古始也。〉
十五章
古之善為士者,微妙玄通,深不可識。夫唯不可識,故強為之容。豫焉若冬涉川,
〈冬之涉川,豫然若欲度、若不欲度,其情不可得見之貌也。〉
猶兮若畏四鄰,
〈四鄰合攻中央之主,猶然不知所趣向者也。上德之人,其端兆不可覩,德趣不可見,亦猶此也。〉
儼兮其若容,渙兮若冰之將釋,敦兮其若樸,曠兮其若谷,混兮其若濁。
〈凡此諸若,皆言其容象不可得而形名也。〉
孰能濁以靜之徐清?孰能安以久動之徐生?
〈夫晦以理物則得明,濁以靜物則得清,安以動物則得生,此自然之道也。孰能者,言其難也。徐者,詳慎也。〉
保此道者不欲盈,
〈盈必溢也。〉
夫唯不盈,故能蔽不新成。
(The exhibition of the qualities of the Dao)
The skilful masters (of the Dao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise. They who preserve this method of the Dao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.
〈蔽,覆蓋也。〉
十六章
致虛極,守靜篤。
〈言致虛物之極,篤守靜物之真正也。〉
萬物並作,
〈動作生長。〉
吾以觀復。
〈以虛靜觀其反復。凡有起於虛,動起於靜,故萬物雖並動作,卒復歸於虛靜,是物之極篤也。〉
夫物芸芸,各復歸其根。
〈各返其所始也。〉
歸根曰靜,是謂復命。復命曰常,
〈歸根則靜,故曰靜。靜則復命,故曰復命也。復命則得性命之常,故曰常也。〉
知常曰明。不知常,妄作凶。
〈常之為物,不偏不彰,無皦昧之狀,溫涼之象,故曰知常曰明也。唯此復乃能包通萬物,無所不容,失此以往,則邪入乎分,則物離其分,故曰不知常,則妄作凶也。〉
知常容,
〈無所不包通也。〉
容乃公,
〈無所不包通,則乃至於蕩然公平也。〉
公乃王,
〈蕩然公平,則乃至於無所不周普也。〉
王乃天,
〈無所不周普,則乃至於同乎天也。〉
天乃道,
〈與天合德,體道大通,則乃至於極虛無也。〉
道乃久,
〈窮極虛無,得道之常,則乃至於不窮極也。〉
沒身不殆。
(Returning to the root)
The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Dao. Possessed of the Dao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.
〈無之為物,水火不能害,金石不能殘。用之於心則虎兕無所投其齒角,兵戈無所容其鋒刃,何危殆之有乎。〉
十七章
大上,下知有之,
〈大上,謂大人也。大人在上,故曰太上。大人在上,居無為之事,行不言之教,萬物作焉而不為始,故下知有之而已,言從上也。〉
其次親而譽之,
〈不能以無為居事,不言為教,立善行施,使下得親而譽之也。〉
其次畏之,
〈不復能以恩仁令物,而賴威權也。〉
其次侮之。
〈不能法以正齊民,而以智治國,下知避之,其令不從,故曰,侮之也。〉
信不足焉,有不信焉。
〈夫御體失性則疾病生,輔物失真則疵釁作。信不足焉,則有不信,此自然之道也。已處不足,非智之所齊也。〉
悠兮其貴言,功成事遂,百姓皆謂我自然。
(The unadulterated influence)
In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Dao) was deficient (in the rulers) a want of faith in them ensued (in the people). How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'
〈自然,其端兆不可得而見也,其意趣不可得而覩也,無物可以易其言,言必有應,故曰,悠兮其貴言也。居無為之事,行不言之教,不以形立物,故功成事遂,而百姓不知其所以然也。〉
十八章
大道廢,有仁義;
〈失無為之事,更以施慧立善道,進物也。〉
智慧出,有大偽;
〈行術用明,以察姦偽;趣覩形見,物知避之。故智慧出則大偽生也。〉
六親不和,有孝慈;國家昏亂,有忠臣。
(The decay of manners)
When the Great Dao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.
〈甚美之名生於大惡,所謂美惡同門。六親,父子兄弟夫婦也。若六親自和,國家自治,則孝慈忠臣不知其所在矣。魚相忘於江湖之道,則相濡之德生也。〉
十九章
絕聖棄智,民利百倍;絕仁棄義,民復孝慈;絕巧棄利,盜賊無有。此三者以為文不足,故令有所屬﹕見素抱樸,少私寡欲。
(Returning to the unadulterated influence)
If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.
Those three methods (of government)
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views, and courses plain and true
Would selfish ends and many lusts eschew.
〈聖智,才之善也。仁義,人之善也。巧利,用之善也。而直云絕,文甚不足,不令之有所屬,無以見其指,故曰,此三者以為文而未足,故令人有所屬,屬之於素樸寡欲。〉
二十章
絕學無憂,唯之與阿,相去幾何?善之與惡,相去若何?人之所畏,不可不畏。
〈下篇,為學者日益,為道者日損。然則學求益所能,而進其智者也,若將無欲而足,何求於益。不知而中,何求於進。夫燕雀有匹,鳩鴿有仇,寒鄉之民,必知旃裘,自然已足,益之則憂。故續鳧之足,何異截鶴之脛,畏譽而進,何異畏刑。唯阿美惡,相去何若?故人之所畏,吾亦畏焉,未敢恃之以為用也。〉
荒兮其未央哉﹗
〈歎與俗相返之遠也。〉
眾人熙熙,如享太牢,如春登臺。
〈眾人迷於美進,惑於榮利,欲進心競,故熙熙如享太牢,如春登臺也。〉
我獨泊兮其未兆,如嬰兒之未孩;
〈言我廓然無形之可名、無兆之可舉,如嬰兒之未能孩也。〉
儽儽兮若無所歸。
〈若無所宅。〉
眾人皆有餘,而我獨若遺。
〈眾人無不有懷有志,盈溢胸心,故曰,皆有餘也。我獨廓然無為無欲,若遺失之也。〉
我愚人之心也哉﹗
〈絕愚之人,心無所別析,意無所好欲,猶然其情不可覩我頹然若此也。〉
沌沌兮,
〈無所別析,不可為明。〉
俗人昭昭,
〈耀其光也。〉
我獨昏昏。俗人察察,
〈分別別析也。〉
我獨悶悶。澹兮其若海,
〈情不可覩。〉
飂兮若無止。
〈無所繫縶。〉
眾人皆有以,
〈以,用也。皆欲有所施用也。〉