65	道德經:	古之善為道者，非以明民，將以愚之。 民之難治，以其智多。 故以智治國，國之賊；不以智治國，國之福。 知此兩者亦𥡴式。 常知𥡴式，是謂玄德。 玄德深矣，遠矣，與物反矣，然後乃至大順。
	Dao De Jing:	(Pure, unmixed excellence) The ancients who showed their skill in practising the Dao did so, not to enlighten the people, but rather to make them simple and ignorant. The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing. He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.

Dao De Jing Chapter 65 - Seddon

Jan 16 at 5:50 AM

65

In ancient times, those who excelled in the pursuit of Tao did not seek to enlighten people, but to keep them in their natural state of ignorance.
The reason for this is that when people have too much knowledge they are difficult to govern.
Therefore, those who rule by increasing knowledge, do so to the detriment of the state;
And those who rule by decreasing knowledge, do so to the benefit of the state.
Knowing these two things is to follow the ancient standard.
To follow the ancient standard is called mystical Virtue.
Mystical Virtue is deep and far-reaching.
By its practice, all things return to their original natural state
Of complete harmony.

注释：

①明：智巧，伪诈。

②愚：敦厚、朴实，无巧诈之心。

③智：巧诈，奸诈。不是指智慧、知识。

④贼：祸患。

⑤稽(jī)式：法式，法则，一本作“楷式”。

⑥与物反矣：反，通返。此句意为“德”和事物一起复归于真朴。

⑦大顺：完全顺乎自然。

河上公-老子道德經

　　淳德第六十五

古之善為道者〈治古之善以道治身及治國者〉非以明民〈不以道敎民明知巧〉

〈詐也〉將以愚之〈將以道德教民使朴質不詐偽〉民之難治以其智多〈以其〉

〈智多故為巧偽〉以智治國國之賊〈使智惠之人治國之政事必逺道德妄作威福為國之賊〉不

以智治國國之福〈不使智惠之人知國之政事則民守正直不為邪飾上下相親君臣同力故為〉

〈國之福也〉知此兩者亦楷式〈兩者謂智與不智者常能智者為賊不智者能為福是治身治〉

〈國之法式也〉常知楷式是謂玄德〈玄天也能知治身及治國之法式是謂與天同德也〉

玄德深矣逺矣〈玄德之人深不可則逺不可極也〉與物反矣〈玄德之人與萬〉

〈物反異萬物欲益已玄徳施與人也〉乃至於大順〈玄德與萬物反異故能至大順順天理也〉

　　　後巳第六十六

第六十五章 

[原文]

古之善為道者，非以明①民，將以愚之②。民之難治，以其智多③。故以智治國，國之賊④；不以智治國，國之福。知此兩者⑤，亦稽式⑥。常知稽式，是謂玄德。玄德深矣，遠矣，與物反矣⑦，然後乃至大順⑧。

[譯文]

古代善於為道的人，不是教導人民知曉智巧偽詐，而是教導人民淳厚樸實。人們之所以難於統治，乃是因為他們使用太多的智巧心機。所以用智巧心機治理國家，就必然會危害國家，不用智巧心機治理國家，才是國家的幸福。了解這兩種治國方式的差別，就是一個法則，經常了解這個法則，就叫做「玄德」。玄德又深又遠，和具體的事物復歸到真朴，然後才能極大地順乎於自然。

[注釋]

1、明民：明，知曉巧詐。明民，意為讓人民知曉巧詐。

2、將以愚之：愚，敦厚、樸實，沒有巧詐之心。不是愚弄、蒙昧。此句意為使老百姓無巧詐之心，敦厚樸實、善良忠厚。

3、智多：智，巧詐、奸詐，而非為智慧、知識。

4、賊：傷害的意思。

5、兩者：指上文「以智治國，國之賊；不以智治國，國之福」。

6、稽式：法式、法則，一本作「楷式」。

7、與物反矣：反，通返。此句意為『德』和事物復歸於真朴。

8、大順：自然。

[延伸閱讀1]王弼《道德經注》

古之善為道者，非以明民，將以愚之。 

明謂多見巧詐，蔽其朴也。愚謂無知守真，順自然也。 

民之難治，以其智多。

多智巧詐，故難治也。 

故以智治國，國之賊；

智猶治也。以智而治國，所以謂之賊者，故謂之智也。民之難治，以其多智也，當務塞兌閉門，令無知無欲，而以智術動民邪心，既動復以巧術防民之偽。民知其術，防隨而避之，思惟密巧，奸偽益滋，故曰以智治國，國之賊也。 

不以智治國，國之福。知此兩者亦稽式。常知稽式，是謂玄德。玄德深矣遠矣，

稽，同也，今古之所同則不可廢。能知稽式，是謂玄德，玄德深矣，遠矣。 

與物反矣，

反其真也。

然後乃至大順。

[延伸閱讀2]蘇轍《老子解》

古之善為道者，非以明民，將以愚之。

古之所謂智者，知道之大全，而覽於物之終始，故足貴也。凡民不足以知此，而溺於小智，以察為明，則智之害多矣。故聖人以道治民，非以明之，將以愚之耳。蓋使之無知無欲，而聽上之所為，則雖有過，亦小矣。

民知難治，以其智多。故以智治國，國之賊；

吾以智御人，人亦以智應之，而上下交相賊矣。

不以智治國，國之福。知此兩者，亦楷式。能知楷式，是謂玄德。玄德深矣遠矣，與物反矣，然後乃至大順。

吾之所貴者德也，物之所責者智也。德與智固相反，然智之所順者小，而德之所順者大矣。

古之善為道者，非以明民，將以愚之。
民之難治，以其智多。
故以智治國，國之賊；不以智治國，國之福。
知此兩者亦式。
常知式，是謂玄德。
玄德深矣，遠矣，與物反矣，然後乃至大順。

Those of ancient times who were adept at the Tao
Used it not to make people brighter
But to keep them simple
The difficulty in governing people
Is due to their excessive cleverness

Therefore, using cleverness to govern the state
Is being a thief of the state
Not using cleverness to govern the state
Is being a blessing of the state

Know that these two are both standards
Always knowing these standards
Is called Mystic Virtue
Mystic Virtue is so profound, so far-reaching
It goes opposite to material things
Then it reaches great congruence

(Translation by Derick Lin)