第三十八章     德始无私

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。

[注释]

 [译文]

道-纯宇宙意识能量的天德没有朴散为人类意义上的德，所以有德根存在；后天的人类之德性已失去天德的完整性，已失去至高无上的本质德性。道的本源德性成就宇宙万事万物的显现，不求任何回报；后天的德性追求个体的欲望，期待回报。上善的人依先天本性和善顺势而为；重义的人为个人后天意识而有所作为。高层次的礼人依后天规范模式而有所作为，得不到响应，便振臂疾呼使人强从。

由此可见，人类先背离与道的天人合一，然后渐失天德、失去了天德就渐渐失去了天德的仁善，失去了本源仁善就失去了正义，失去了正义便失去了礼仪。

礼仪失去了道德本源诚信的承载，人类迷失于欲望，祸乱由此开始。

上述礼仪规范由道的最表层的浮华显现而来，是人类背道离德，误入片面个人私欲的愚昧之开始。

因此， 修道明德的人要立根于道德的敦厚， 而不居于表层的浅薄；存心笃实，而远离浮华。因此，要追舍去浮华，立根与本源笃实。

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).