中国古风道德经ppt模板

1、道德经TAO TE CHINGLi Er老子中英文对照版Bilingual version更多作品链接Welcome to A设计Arlene老子目TAO TE CHINGmenu录老 子 简 介about Laozi道德经简介about Tao te ching上 卷 道 经Tao ching下 卷 德 经Te ching老子道德经TAO TE CHINGLi Er老子（前600年-前470年之后）姓李名耳，字伯阳，传说老子出生时就长有白色的眉毛及胡子，所以被后人称为老子。中国春秋时代思想家，楚国苦县厉乡曲仁里人，是我国古代伟大的哲学家和思想家、道家学派创始人。其被唐皇武后封为太上老君，世界

2、文化名人，世界百位历史名人之一，存世有道德经，又称老子。其作品的精华是朴素的辨证法，主张无为而治，其学说对中国哲学发展具有深刻影响。在道教中，老子是三清尊神之一太上老君的第十八个化身，被尊为道祖。老子老子简介Aboutlaozi道德经TAO TE CHINGLi Er老子世）的全貌。道德经提出了“无为而治”的主张,无为而治是道家的基本思想，也是其修行的基本方法。作为一种政治原则，“无为”在春秋末期已经出现。儒家也讲“无为而治”，如论语卫灵公:无为而治者，其舜也与？夫何为哉？恭己正南面而已矣。朱熹认为“圣人德盛而民化，不待其有所作为也。“，实则表达了儒家的德治主张。使无为而治”系统化而成为理论的

3、是老子。他们认为统治者的一切作为都会破坏自然秩序，扰乱天下，祸害百姓。要求统治者无所作为，效法自然，让百姓自由发展。“无为而治”的理论根据是“道”，现实依据是变“乱”为“治”；“无为而治”的主要内容是“为无为”和“无为而无不为”，具体措施是“劝统治者少干涉”和“使民众无知无欲”。道德经并不像一般人所理解的那样，是一部论述道德的著作。事实上，道德二字各有不同的概念。道德经前三十七章讲道，后四十四章言德，简单说来，道是体，德是用，二者不能等同。道德经简介AboutTao te ching道德经TAO TE CHINGLi Er道德经又称老子，是中国古代先秦诸子分家前的一部著作，为其时诸子所共仰，传

4、说是春秋时期的老子李耳所撰写，是道家哲学思想的重要来源。道德经分上下两篇，原文上篇德经、下篇道经，不分章，后改为道经在前，德经在后，并分为81章，全文共约五千字，是中国历史上首部完整的哲学著作。道德经常会被归属为道教学说。其实哲学上的道家，和宗教上的道教，是不能混为一谈的，但道德经作为道教基本教义的重要构成之一，被道教视为重要经典，其作者老子也被道教视为至上的三清尊神之一道德天尊的化身，又称太上老君，所以应该说道教吸纳了道家思想，道家思想完善了道教。同时，前面所说的哲学，并不能涵括道德经（修身立命、治国安邦、出世入上TAO TE CHINGmenu卷经道TaoChing第1至37章道德经TAO

5、 TE CHINGLi Er取道于寻常可取之道，其道非恒久之道；取名于寻常可取之名，其名非恒久之名。取名于无名，就好比天地未判熊猫始；取名于有名，乃是万物化生之根本。所以，通常要无所趋求，以便观想那无以名状的微妙；时常又要有所趋求，以便观想那成名化物的极限。这两方面是同一行为体的不同显现，同样深及于行为体的幽深内殿。在这同样深及幽深的两者之间作不断深入的循环运行，就是一切行为运作的微妙法门。英The Way that can be told of is not an Unvarying Way；The names that can be named are not unvarying name

6、s. It was from the Nameless that Heaven and Earth sprang；The named is but the mother that rears the ten thousand creatures，each after its kind. Truly，Only he that rids himself forever of desire can see the Secret Essences；He that has never rid himself of desire can see only the Outcomes. These two t

7、hings issued from the same mound，but nevertheless are different in name. This same mound we can but call the Mystery，Or rather the Darker than any Mystery，The Doorway whence issued all Secret Essences.第一章此两者同出而异名，同谓之玄。玄之又玄，众妙之门。有名，万物之母。故常无欲以观其妙。常有欲以观其徼。道可道，非常道。名可名，非常名。无名，天地之始。天下人都知道美之所以为美，于是就有了令人嫌恶的

8、丑；都知道善之所以为善，于是就有了反面的不善。所以，有与无相互突显，难与易相互促成，长与短相互显现，高与下相依而存，音与声相互陪衬，前与后相互照应，这些名相反而相成，迁延不居而不独立自足。因此，圣人从事于无所成名的事务，施行无须仗名立言的劝教，坦荡迎候万物的涌现与流变而不抵触畏避，生养了一切并不拘系自有，做成了什么并不执为仗恃，成就了事业并不矜居功名。就是因为他不矜居功名，所以他不会消逝。英It is because every one under Heaven recognizes beauty as beauty，that the idea of ugliness exists. And

9、equally if every one recognized virtue as virtue，this would merely create fresh conceptions of wickedness. For truly Being and Not-being grow out of one another；Difficult and easy complete one another. Long and short test one another；High and low determine one another. Pitch and mode give harmony to

10、 one another. Front and back give sequence to one another。Therefore the Sage relies on actionless activity，Carries on wordless teaching，But the myriad creatures are worked upon by him；he does not disown them. He rears them，but does not lay claim to them，Controls them，but does not lean upon them，Achi

11、eves his aim，but does not call attention to what he does；And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done. Because action can only make one thing high at the expense of making something else low， Literally，does not place hims

12、elf as a victor。第二章唯弗居，是以不去。物作焉而不辞。生而不有，为而不恃，功成而弗居。夫和，前后相随。是以圣人处无为之事，行不言之教。万故有无相生，难易相成，长短相形，高下相倾，音声相天下皆知美之为美，斯恶矣；皆知善之为善，斯不善已。不崇尚贤才异能，使人民不至于炫技逞能而争名逐利。不看重稀贵之物，使人民不做盗贼。不显露足以引起贪欲的物事，使人民的心思不至于被扰乱。因此，圣人治理天下的原则是：排弃充斥于人民心中的各种成见，满足人民的温饱需求，软化人民的犟执趋求，提高人民的自立自足能力。通常使人民不执成见、不生贪欲，使那些智者不敢为所欲为。从事于无所成为的作为，即可以得到全面的治理

13、。英If we stop looking for persons of superior morality to put in power，there will be no more jealousies among the people. If we cease to set store by products that are hard to get，there will be no more thieves. If the people never see such things as excite desire，their hearts will remain placid and u

14、ndisturbed. Therefore the Sage rules By emptying their hearts And filling their bellies，Weakening their intelligence And toughening their sinews Ever striving to make the people knowledge less and desire less. Indeed he sees to it that if there be any who have knowledge，they dare not interfere. Yet

15、through his actionless activity all things are duly regulated. Particularly in the sense of having ideas of ones own。第三章也。为无为，则无不治。弱其志，强其骨；常使民无知无欲，使夫智者不敢为可欲，使民心不乱。是以圣人之治，虚其心，实其腹，不尚贤，使民不争。不贵难得之货，使民不为盗。不见道是虚无的，但它的作用却似乎无穷无尽。它是那样的幽深莫测，像是一切存在的本源依归。它消磨了锋角，排解了纠纷，柔和了光芒，浑同于尘俗。它无形无迹呵，像是很不确定的存在。不知道在它之上还能有什么更本源

16、的存在，只觉得它存在于天帝之前。英The Way is like an empty vessel That yet may be drawn from Without ever needing to be filled. It is bottomless；the very progenitor of all things in the world. In it all sharpness is blunted，All tangles untied，All glare tempered，All dust smoothed. It is like a deep pool that never dr

17、ies. Was it too the child of something else？We cannot tell. But as a substance less image it existed before the Ancestor. Dust is the Taoist symbol for the noise and fuss of everyday life. A hsiang，an image such as the mental images that float before us when we think. The Ancestor in question is alm

18、ost certainly the Yellow Ancestor who separated Earth from Heaven and so destroyed the Primal Unity，for which he is frequently censured is Chuang Tzu.第四章帝之先。纷，和其光，同其尘，湛兮似或存。吾不知谁之子，象道冲而用之，或不盈。渊兮似万物之宗。挫其锐，解其天地无所谓仁爱之心，把万物都当作刍狗来看待；圣人也不执求仁爱之心，把百姓也当作刍狗来看待。天地之间，不正像是气囊或空管那样的大空泡吗？它虽空虚但却不会塌缩，运行之中生化不息。孜孜于仗名立言往

19、往行不通，不如持守空虚而顺任自然。英Heaven and Earth are ruthless；To them the Ten Thousand Things are but as straw dogs. The Sage too is ruthless；To him the people are but as straw dogs. Yet Heaven and Earth and all that lies between Is like a bellows In that it is empty，but gives a supply that never fails. Work it，a

20、nd more comes out . Whereas the force of words s soon spent. Far better is it to keep what is in the heart. Though ruthless nature is perpetually bounteous. Laws and proclamations. For chung as what is within the heart，see Tso Chuan，Yin Kung 3rd year and Kuan Tzu，37，beginning. The comparison of Heav

21、en and Earth to a bellows is also found in Kuan Tzu.第五章穷，不如守中。天地之间，其犹橐龠乎？虚而不屈，动而愈出。多言数天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。虚神永远存在，可以称它为无比幽深的生殖之源。通向这个无比幽深的生殖之源的门径，就是这个天地世界的根本。它绵延存在而又若有若无，它施展的作用无穷无尽。英The Valley Spirit never dies. It is named the Mysterious Female. And the Doorway of the Mysterious Female Is the ba

22、se from which Heaven and Earth sprang. It is there within us all the while；Draw upon it as you will，it never runs dry.第六章存，用之不勤。谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若天长地久。天地所以能够长久，是因为它们不去强求一种非其不可的状况维持，所以能够长久。因此，圣人把自己的切身利益置后，反而成了人群的首领；把自己的身家性命置之度外，反而更好地保护了自己的身家性命。不正是因为他对自己很无所谓吗？这样反而可以更好地成就他自己。英Heaven is eternal，th

23、e Earth Everlasting. How come they to be so？Is it because they do not foster their own lives；That is why they live so long. Therefore the Sage Puts himself in the background；but is always to the fore. Remains outside；but is always there. Is it not just because he does not strive for any personal end

24、 That all his personal ends are fulfilled？第七章私邪？故能成其私。生。是以圣人后其身而身先；外其身而身存。非以其无天长地久。天地所以能长且久者，以其不自生，故能长上好的行为典范就像水一样。水，善于利导万物而不与之争，处守于众人所不愿处的低下处，所以，接近于道。水，居处善于择下而居，存心幽深而明澈，交游共处谐和相亲，言行表里如一，公共关系易于清静太平，办事能干，行动善于应机顺势而行。正因为水总是利导万物而不与之争，所以，它很少患过失。英The highest good is like that of water. The goodness of wate

25、r 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 think the ground the best place for building a house upon，If among thoughts they value those that are profound

26、，If in friendship they value gentleness，In words，truth；in government，good order；In deeds，effectiveness；in actions，timeliness- In each case it is because they prefer what does not lead to strife，And therefore does not go amiss. Even ordinary people realize the importance of the Taoist principle of wa

27、ter-like behaviour，i.e. not striving to get on top or to the fore.第八章能，动善时。夫唯不争，故无尤。道。居善地，心善渊，与善仁，言善信，正善治，事善上善若水，水善利万物而不争。处众人之所恶，故几于执持盈满，不如适可而止。锋芒毕露，难以长久。金玉满堂，谁能守藏？富贵而骄横，自埋祸殃。功成身退，是最应该奉行的行为准则。英Stretch a bow to the very full，And you will wish you had stopped in time；Temper a sword-edge to its very sh

28、arpest，And you will find it soon grows dull When bronze and jade fill your hall It can no longer be guarded. Wealth and place breed insolence That brings ruin in its train. When your work is done，then withdraw！Such is Heavens Way. the expression used can also apply to filling a vessel to the brim；bu

29、t stretching a bow makes a better parallel to sharpening a sword.第九章莫之能守。富贵而骄，自遗其咎。功遂身退，天之道也！持而盈之，不如其已；揣而锐之，不可长保。金玉满堂，保持神魂与体魄的谐和统一，能不崩解离散吗？圆融气质以致柔顺随和，能像婴儿一样吗？清理幽深而明澈的自体，能没有任何瑕疵吗？爱民治国，能不执着于名而顺任自然吗？在展身作为、功成身退的循环中，能像雌母一样吗？明于道而发光行进于一切领域，都能无须向显学成见借光吗？生它，养它，生了它并不拘系自有，成就了什么并不执为仗恃，虽获取较高的资格权能却不肆行宰制，这就叫做无限深得于

30、道的玄德。英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 breath，and brings it to the utmost degree of pliancy，he can become as ababe. When he has cleansed away the most mysterious sights，he can become wit

31、hout a flaw. In loving the people and ruling the state，cannot he proceed without any 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 be without knowledge？Produces and nourishes them；it produces the

32、m 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 。第十章为雌乎。明白四达，能无知乎。玄鉴，能如疵乎。爱国治民，能无为乎。天门开阖，能载营魄抱一，能无离乎。专气致柔，能如婴儿乎。涤除三十根辐条汇集于车毂而造车，有了其中的虚空，才发挥了车的作用；糅和陶土制作器皿，有了器皿内的虚空，才发挥了器皿的作用

33、；开凿门窗建造房屋，有了门窗四壁内的虚空，才发挥了房屋的作用。所以，有之所以能给人以便利，是因为它营造的无发挥了作用。英The thirty spokes unite in the one nave；but it is on the empty space，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 to form an a

34、partment；but it is on the empty space，that its use depends. Therefore，what has a existence serves for profitable adaptation，and what has not that for usefulness.第十一章故有之以为利，无之以为用。其无，有器之用。凿户牖以为室，当其无，有室之用。三十辐，共一毂，当其无，有车之用。埏埴以为器，当缤纷的色彩使人眼花缭乱；嘈杂的音声使人听觉失灵；浓厚的杂味使人味觉受伤；纵情猎掠使人心思放荡发狂；稀有的物品使人行于不轨。因此，圣人致力于基本的维生

35、事务，不耽乐于感官的享乐。所以要有所取舍。英Colors five hues from the eyes their sight will take；Musics five notes the ears as deaf can make；The flavors 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，mens conduct will to evil change.

36、 Therefore the sage seeks to satisfy the belly，and not the eyes. He puts from him the latter，and prefers to seek the former.第十二章不为目，故去彼取此。猎，令人心发狂；难得之货，令人行妨。是以圣人为腹五色令人目盲；五音令人耳聋；五味令人口爽；驰骋畋得宠与受辱一样，都是对身心安宁的惊扰；重视大患等同于对身家的珍重。为什么说得宠也像受辱一样使人惊扰呢？因为：就其对人的惊扰程度而言，得宠更为下劣：得到它的时候为之惊喜难安，失去它的时候又为之惊慌恐惧，所以说得宠与受辱一样，都是对

37、身心安宁的惊扰。为什么说重视大患等同于对身家的珍重呢？因为：我之所以会看重大患，是因为我有这个非顾虑大患不可的身家，如果我连这身家也置之度外，那么，还会有什么私已的大患可以干扰得了我呢？所以，像看重自己的身家一样看重天下的人，可以守护天下；像爱养自己的身家一样爱养天下的人，可以托付天下。英Favor and disgrace would seem equally to be feared；honor and great calamity，to be regarded as personal conditions. What is meant by speaking thus of favor

38、and disgrace？Disgrace is being in a low position. The getting that leads to the apprehension，and the losing it leads to the fear of：this is what is meant by saying that favor and disgrace would seem equally to be feared. And what is meant by saying that honor and great calamity are to be regarded as

39、 personal conditions？What makes me liable to great calamity is my having the body；if I had not the body，what great calamity could come to me？Therefore he who would administer the kingdom，honoring it as he honours his own person，may be employed to govern it，and he who would administer it with the lov

40、e which he bears to his own person may be entrusted with it.第十三章以身为天下，若可寄天下；爱以身为天下，若可托天下所以有大患者，为吾有身，及吾无身，吾有何患？故贵若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身？吾宠辱若惊，贵大患若身。何谓宠辱若惊？宠为下，得之看它看不见，就叫夷；听它听不到，就叫希；捉它捉不着，就叫微。从这三方面不可以加以探究，所以是浑融无名的元始。居于其上的本源已不清楚，由它而下的现实世界是清晰具体的。它本身渺渺茫茫，无以名状，不同于现实的具体存在。这就叫做没有确定形状的形状，不可归结于具体组分的显象，它是不确定性的

41、表征。围绕着它团团转，我们永远也搞不清它的模样。维系于古已有之的道，以驾御现实的具体存在。能懂得返本复初，是维系于道的基本点。英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 can

42、not 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 Se

43、mblance 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 Tao 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 th

44、e clue of Tao.第十四章之道，以御今之有。能知古始，是谓道纪。之象，是谓惚恍。迎之不见其首，随之不见其后。执古不昧。绳绳兮不可名，复归于物。是谓无状之状，无物曰微。此三者不可致诘，故混而为一。其上不皦，其下视之不见，名曰夷；听之不闻，名曰希；搏之不得，名古来善于当士的人们，微妙、幽深而通达权变，深邃得令人难以测识。正因为难以测识，所以要勉强作形容：有时候，他们迟疑审慎得像是在冬天里涉足江河，警觉戒备得像是随处都有强敌环俟，恭谨自持得像是一直都在做客；有时候，他们又像冰块就要崩解融化一样松跨散漫，敦敦朴朴的，看不出什么突出的能耐，旷放豁达得就像虚空一样；他们的那些似乎不相调谐的多面目

45、表现使他们显得很浑浊。哪些人能在混浊中保持本心的澄明？能注意守静就能渐趋本心的澄明；哪些人能使安稳得到长久的维持？懂得灵动权变就能渐得长久的安稳。保持这种生存方式的基本点就是不去追求无不具足。正因为没有无不具足，所以能历久而常新。英The skillful masters in old times，with a subtle and exquisite penetration，comprehended its mysteries，and were deep so as to elude mens knowledge. As they were thus beyond mens knowledg

46、e，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；evanescent like ice that is melting away；unpretentious like wood that has not been fas

47、hioned into anything；vacant like a valley，and dull like muddy water. Who can the muddy water？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 Tao do not wis

48、h to be full。It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.第十五章此道者不欲盈。夫唯不盈，故能敝而新成。其若浊。孰能浊以静之徐清；孰能安以动动之徐生。保客；涣兮若冰之将释，敦兮其若朴，旷兮其若谷；混兮强为之容：豫兮若冬涉川，犹兮若畏四邻，俨兮其若古之善为士者，微妙玄通，深不可识。夫唯不可识，故尽可能地使自己显得虚若无有，尽可能地保持清静，在事物波起云涌似的事态演变中，我们可以因此而观察它们的循环反复

49、。事事物物虽然纷纭繁杂，但它们都可以归结于它们的根本。归结到根本它们就显示出始终如一的清静，这就叫做恢复到“本来”。懂得恢复“本来”就叫做达成了生存的恒常，懂得达到生存的恒常就叫做有明于道。不懂得达成生存的恒常而胡作非为，就会充满凶险。懂得达成生存的恒常就能雍容裕如。能雍容裕如就能得到众人的拥戴，得到众人的拥戴就可以统摄全局，统摄全局就可以像天一样，像天一样就可以进而像道一样，可以永久存在，终身没有危险。英The vacancy should be brought to the utmost degree，and that of stillness guarded with unwearyin

50、g vigour. All things alike go through their processes of activity，and we see them return. When things 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 th

51、ey 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 capacity and forbearance，and that capacity a

52、nd forbearance lead to a community. 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 Tao. Possessed of the Tao，he endures long；and to the end of his bodily life，is exempt from all danger of d

53、ecay.第十六章天，天乃道，道乃久，殁身不殆。明。不知常，妄作凶。知常容。容乃公，公乃王，王乃各复归其根。归根曰静，静曰复命。复命曰常，知常曰致虚极，守静笃，万物并作，吾以观其复。夫物芸芸，最好的统治者，人们觉察不到他的存在。其次的统治者，人们亲近他、赞誉他。再次的统治者，人们畏惧他。最次的统治者，人们轻侮他。威信有所缺损，就会导致整个威信架构的倒塌，闲着点吧，慎作仗名立言之事。最好是一切事情都办理妥当了，百姓们却说我们是自熊猫然的。英In the highest antiquity，did not know that there were. In the next age they lov

54、ed them and praised them. In the next they feared them；in the next they despised them. Thus it was that when faith was deficient. a want of faith in them ensued. How irresolute did those appear，showing the importance which they set upon their words！Their work was done and their undertakings were suc

55、cessful，while the people all said，We are as we are，of ourselves！第十七章百姓皆谓：我自然。侮之。信不足焉，有不信焉，犹兮其贵言。功成事遂，太上，不知有之；其次，亲之誉之；其次，畏之；其次因为大道废弃了，才提倡 “仁义”。聪明智慧（逐权夺利、投机取巧的心机）出现了,才有了狡诈和虚伪。家庭六亲之间不和睦了，才需要推崇孝慈。国家昏乱了，才出现贞节、忠诚之臣。英When the Great Tao ceased to be observed，benevolence and righteousness came into vogue. ap

56、peared 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.第十八章慈；国家昏乱，有忠臣。大道废，有仁义；智慧出，有大伪；六亲不和，有孝抛弃贤圣权威及权威成见，人民可以得到更大的好处；抛弃仁、义等

57、道德律则，人民将恢复他们的孝慈本性；抛弃技巧与厚利的助纣与诱引，盗贼将自动消失。不过，这三项措施作为治标之举，还不足以治本，所以，应把它们作为从属的措施并继之以更为基本的总体原则：表现纯真，持守混吨，减少私心杂欲。英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 ag

58、ain become filial and kindly. If we could renounce our artful contrivances and discard our gain，there would be no thieves nor robbers. Those three methods，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 selfis

59、h ends and many lusts eschew.第十九章少私寡欲，绝学无忧。盗贼无有。此三者以为文不足。故令有所属：见素抱朴，绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，抛弃显学成见等路况知识，可以无忧在途。那些去应诺附从的与那些去呵斥抗拮的，能有多大差别？那些在欣赏喜慰的与那些在嫌恶厌弃的，又相差多少？他人所畏避的，难道就非畏避不可吗？这种盲从风气久远以来到处蔓延，什么时候都没完没了！人们真是喧闹喜乐、风光满面，就像享用着盛宴的美食，就像春日里奔赴高台。唯独我淡淡漠漠的，找不出任何随潮同流的迹象，就像婴儿还不懂得言笑作态，闲静而慵懒，因不附从于任何潮流而显得无所归属。人们似乎

60、都有充足的装备，而我却显得什么也不足。我真是愚人的心肠呵，混混吨吨的。人们似乎精明而睿智，而我却显得糊里糊涂。人们勤紧而利索，而我却在无可无不可地闲散游荡。摇曳灵活呵，就像大海一样；飘忽散漫呵，无拘无束。人们似乎都有足堪仗恃的本领，而我却总是不轻易出离混吨无名，就像不堪成器的鄙朴一样。我将继续我的特立独行，我崇尚求得于道。英When we renounce learning we have no troubles. The yes，and yea；Small is the difference they display. But mark their issues，good and ill；W