第三十八章     德始無私

上德不德，是以有德；下德不失德，是以無德。 上德無為而無以為；下德無為而有以為。 上仁為之而無以為；上義為之而有以為。
上禮為之而莫之應(yīng)，則攘臂而扔之。 故失道而后德，失德而后仁，失仁而后義，失義而后禮。 夫禮者，忠信之薄，而亂之首。 前識(shí)者，道之華，而愚之始。是以大丈夫處其厚，不居其??；處其實(shí)，不居其華。故去彼取此。

[注釋]

 [譯文]

道-純宇宙意識(shí)能量的天德沒有樸散為人類意義上的德，所以有德根存在；后天的人類之德性已失去天德的完整性，已失去至高無上的本質(zhì)德性。道的本源德性成就宇宙萬事萬物的顯現(xiàn)，不求任何回報(bào)；后天的德性追求個(gè)體的欲望，期待回報(bào)。上善的人依先天本性和善順勢而為；重義的人為個(gè)人后天意識(shí)而有所作為。高層次的禮人依后天規(guī)范模式而有所作為，得不到響應(yīng)，便振臂疾呼使人強(qiáng)從。

由此可見，人類先背離與道的天人合一，然后漸失天德、失去了天德就漸漸失去了天德的仁善，失去了本源仁善就失去了正義，失去了正義便失去了禮儀。

禮儀失去了道德本源誠信的承載，人類迷失于欲望，禍亂由此開始。

上述禮儀規(guī)范由道的最表層的浮華顯現(xiàn)而來，是人類背道離德，誤入片面?zhèn)€人私欲的愚昧之開始。

因此， 修道明德的人要立根于道德的敦厚， 而不居于表層的淺薄；存心篤實(shí)，而遠(yuǎn)離浮華。因此，要追舍去浮華，立根與本源篤實(shí)。

Selfishless: the Virtues of Tao

The virtues of Tao are not intended to show, thus they do manifest naturally;

Human virtues are intended to be moral, thus virtues do not last.

A person centered in oneness flows with life and appears to do nothing; yet because she is in harmony with the oneness of Infinity she leaves nothing undone. A confused person is focused on achievements and consequently never truly achieves anything.

The man of Superior humanity takes action but has no ulterior motive. The man of Superior morality takes action and has an ulterior motive. The man of Superior customs takes action, and finds no response, He rolls up his sleeves to force it on others.

Therefore when the Way is lost, power arises. When power is lost, humanity arises. When humanity is lost, morality arises. When morality is lost, custom arises. Now customs is a superficial expression of loyalty and faithfulness, and the beginning of disorder.

Now, customs are but a poor expedient to cover up the loss of original uprightness and frankness; It is the beginning of all confusion and disorder.

Therefore the noble man center on the natural roots of TAO,

not on the surface of manifestation,

Hence they discard the former( the surface) and receive the later(roots of TAO).