| 摘要: | 老子尊道而貴德，貴德所以尚德，尚德者能自然無為而天下自化，所以德為天下貴。尚德者順自然，故無求於外得，順自然，所以不敢為天下先；無求於外得，所以儉而廣；能廣、順自然，故不有、不恃、不宰、而慈，以慈待民故勇於治邦、治天下，所以老子以「慈」、「儉」、「不敢為天下先」為「三寶」，此「三寶」乃有德者之德行也。 老子反對尚仁者、尚義者，二者皆先意動而為之者，或束於親疏，或拘於利害，為之則偏失而不自然。至於尚禮者，老子斥之為亂之首，損不足以奉有餘，是盜竿也。三者皆惑於外得而失德者，故老子以為三者當去仁、去義、挫禮以復其德，是能深同於德，則自然而無所拘束矣。 今列舉《老子》各章，析解之，以證老子乃尚德說者。是尚德所以無事、無為、好靜、不欲，故民乃自富、自化、自正、自樸也，故不當以「無為」取作老之主張，否則，是有以偏概全之誤也。
Lao Tzu holds Tao (the way) in reverence and Teh (virtue) in honor. Honoring Teh brings about the exaltation of it. Those who exalt Teh are able to be natural and inactive, and the world cultivates itself. Hence Teh is honored by the world. Those who exalt Teh follow nature, thus seeking nothing from the outside and not daring to be the first. Since one seeks nothing from the outside, he is frugal and generous. Possessing generosity and following nature, one has not the desire of ownership, hold, and control, but mercy, with which to treat the people one is courageous to govern the country and the world. Therefore, Lao Tzu regards mercy, frugality, and not daring to be first as the three treasures, which are what the virtuous have.Lao Tzu opposes the exaltation of benevolence and justice, because they have intention before action, or are confined to relation or interest, with partiality and affectation. As for the exaltation of propriety, Lao Tzu scolds it as the first cause of disorder. It is the robber who takes something from the poor and gives the rich more. All these three perplexed with external achievements are without Teh. Lao Tzu thinks that one should get rid of them to restore their Teh. Once identical to Teh, one becomes natural and unfettered.Chapters of Lao Tzu are cited here for analyzing and explaining Lao Tzu's exaltation of Teh, which implies nothing, inaction, quiet, and no desire. It is fallacious to say that the very idea of Lao Tzu is but inaction, since the people are encouraged to be self-rich, self-cultivated, self-corrected, and self-simple. |
