宗教信仰

谢选骏文集
[主页]->[宗教信仰]->[谢选骏文集]->[《道德经升级版》第三十八章]
谢选骏文集
·290思想主权论SovereigntyOfThoughtAndThoughtOfSovereignty
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·379思想主权论SovereigntyOfThoughtAndThoughtOfSovereignty
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《道德经升级版》第三十八章

   
   
   谢氏道德经
   上德有德,是以缺德;下德缺德,是以无德。上德有为而无为,下德无为而有为。上仁为之,而无以为乎;上义为之,而有以为乎。上礼为之,而莫之应,则攘臂而扔之乎。故失道而后德乎,失德而后仁乎,失仁而后义乎,失义而后礼乎。夫礼者,果真忠信之薄,而乱之首乎;前识者,果真道之华,而愚之始乎。是以大丈夫不处其厚,不居其薄;不处其实,不居其华。故不去彼、不取此。
   


   老子道德经
   上德不德,是以有德;下德不失德,是以无德。上德无为而无以为;下德无为而有以为。上仁为之而无以为;上义为之而有以为。上礼为之而莫之应, 则攘臂而扔之。故失道而后德,失德而后仁,失仁而后义,失义而后礼。夫礼者,忠信之薄,而乱之首。前识者,道之华,而愚之始。是以大丈夫处其厚,不居其薄;处其实,不居其华。故去彼取此。
   
   【《老子道德经》译文】
   上德的人,对人有德而不自以为德,所以才有德。下德的人,对人一有德就自居其德,所以反而无德了。因为上德的人,与道同体,道是无所为而为,所以他也是无所为而为。而下德的人,有心为道,反而有许多地方却做不到了。上仁的人,虽然是为,却是无所为而为;上义的人,尽管是为,却是有所为而为;上礼的人,就更过分了,他自己先行礼,若得不到回答,便不惜伸出手臂来,引着人家强就于礼。由此看来,失去了道而后才有德,失去了德而后才有仁,失去了仁而后才有义,失去了义而后才有礼。等到步入礼的境界,是表示忠信的不足,祸乱也就随之开始。至于以智慧去测度未来,不过是道的虚华,是愚昧的开始;更是愚不可及的事。所以大丈夫立身敦厚,以忠信为主,而不重视俗礼;以守道为务,而不任用智巧;务必除去一切浅薄浮华等不合乎道的,而取用敦厚朴质等合于道的。
(2014/07/21 发表)
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