---
title: "宋徽宗御解道德真經 · 絕學無憂章第二十"
description: "宋徽宗赵佶是北宋第八位皇帝，他崇信道教并亲自为《道德经》作注，撰成《御解道德真经》。该书完成于北宋末年，反映了当时朝廷尊崇道教的历史背景。注解融合了道家哲学与儒家伦理，并掺入部分佛教思想，体现了三教合流的趋势。书中主要阐释道体、无为、治国修身等概念，虽属道家经典注疏，但在佛教视角下，其心性论与佛法有相通之处。作为皇帝御注，该作在道教经籍中地位特殊，也为研究宋代理学与佛道关系提供了重要文献。"
url: "https://rushiwowen.co/en/r/cmgbtdiin000pt1bhm7x8biqp"
---

### 絕學無憂章第二十

> End Learning, No Worries, Chapter 20

絕學無憂。

> Let go of learning and you will have no worries.

〈學以窮理，方其務學以窮理，思慮善否，參稽治亂，能勿憂乎？學以政道，見道而絕學，損之又損之，以至於無為而無不為，則任其性命之情，無適而不樂，故無憂。〉

> Learning to fully understand the principles of things: when you devote yourself to study in order to grasp these principles, pondering what is good and what is not, examining how order and chaos arise—can you do this without worry? But when you learn in order to follow the Path to Cessation, once you see the Path you let go of learning. You reduce and reduce again, until you reach non-doing, where nothing is left undone. Then you simply follow the true nature of your own life, and wherever you go, you are at ease—so you have no worry.

唯之與阿，相去幾何？善之與惡，相去何若？

> How much difference is there between "yes" and "no"? How far apart are good and evil?

〈唯阿同聲，善惡一性，小智自私，離而為二，達人大觀，本實非異，聖人之經世，在宗廟朝廷，與大夫言，不齊如此，遏惡揚善，惟恐不至，人之所畏，不可不畏故也。〉

> When people of little wisdom are selfish, they see good and evil as two separate things, though in truth they share one nature and speak with a single voice. The wise see the bigger picture and understand that fundamentally they are not different. When sages govern the world—in ancestral temples and royal courts, speaking with officials—they do not treat everyone the same. They restrain evil and promote good, fearing only that they might not do enough. For what people hold in awe, one cannot help but hold in awe as well.

人之所畏，不可不畏。

〈鼓萬物而不與聖人同憂者，道也。吉凶與民同患者，事也。體道者無憂，涉事者有畏。人之所畏，而不知為之戒，能無息者鮮矣。故君子以恐懼脩省。《詩》曰：畏天之威。〉

荒兮其未央哉。

〈世故之萬變紛糾而不可治，難終難窮，未始有極，所謂善惡特未定也，惟達者知通為一。〉

衆人熙熙，如享太牢，如春登臺。

〈凡物以陽熙，以陰凝，熙熙者，敷榮外見之象。衆人失性之靜，外遊是務，如悅厚味以養口體，如睹高華以娛心志，耽樂之徒，去道彌遠。〉

我獨怕兮其未兆，如嬰兒之未孩。

〈經曰：復歸於嬰兒，莊子曰：不至乎孩而始誰？嬰兒欲慮未萌，疏戚一視，怕兮靜止，和順積中，而英華不兆于外，故若嬰兒之未孩。〉

乘乘兮若無所歸。

〈《易》曰：時乘六龍以御天。乘乘者，因時任理而不倚于一偏，故若無所歸。〉

衆人皆有餘，

〈或問衆人曰：富貴責生而慕利者，奢泰之心勝，而損約之志微，故皆有餘。其在道曰餘食贅行。〉

我獨若遺。

〈功蓋天下而似不自己。〉

我愚人之心也哉，純純兮。

〈孔子曰：吾與回言，終日不違，如愚。純純兮，天機不張而默與道契，玆謂大智。〉

俗人昭昭，我獨若昏。俗人察察，我獨悶悶。

〈同乎流俗，則昭昭以為明，而其明也小。察察以為智，而其智也鑿。遺物離人而傲倪于一世之習，則昏然若亡而存，悶然若鈍而利，世俗豈得而窺之？〉

澹兮其若海，

〈淵靜而性定，道之全體。〉

飂兮似無所止。

〈變動而不居，道之利用。〉

衆人皆有以，我獨頑且鄙。

〈桂可食，故伐之。漆可用，故割之。人皆知有用之用，而莫知無用之用。衆人皆有以，是謂有用之用。我獨頑且鄙，是謂無用之用。傳曰：心不則德義之經為頑。古者謂都為美，謂野為鄙。頑則不飾智，鄱則不見美，神人以此不材。〉

我獨異於人，而貴求食于母。

〈嬰兒慕駒犢從，惟道之求而已。夫道生之畜之長之育之，萬物資焉，有母之意。惟道之求此，所以異於人之失性於俗。〉