---
title: "道德經順硃 · 貴生第五十章"
description: "道德經順硃又名德玉順硃是清代高僧德玉順硃對老子道德經的佛教解讀著作。該書誕生於清初儒釋道三教思想融合的背景下，德玉順硃以禪宗視角闡釋道德經，將道家無為思想與佛教性空緣起學說相貫通，書中通過順硃形式逐章評點，強調心性修養與般若智慧。此作反映了中國佛教對傳統典籍的創造性吸收，在佛教經學史和三教交流史上具有獨特地位，為研究佛教中國化提供了重要文獻。"
url: "https://rushiwowen.co/en/r/cmgn5b4ce1gmak104qb3pun0g"
---

### 貴生第五十章

> Chapter 50: Valuing Life

出生入死。生之徒十有三，死之徒十有三，民之生動之死地亦十有三。夫何故？以其生生之厚。蓋聞善攝生者，陸行不遇兕虎，入軍不避甲兵。兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。

> From birth to death, out of every ten people, three are on the path of life, three are on the path of death, and three, in their striving for life, move themselves into the realm of death. Why is this so? Because they cling too fiercely to life. I have heard that those who truly know how to preserve life walk on land without meeting rhinos or tigers, and enter battle without needing armor or weapons. The rhino finds no place to thrust its horn, the tiger finds no place to sink its claws, and weapons find no place to lodge their blades. Why is this so? Because for them, there is no realm of death.

出謂自無而見于有，入謂自有而歸于無。莊子謂：萬物皆出于機，入于機。又曰：其出不忻，其入不詎。又曰：有乎出，有乎入。皆以出為生，入為死也。攝，管攝也。言不認生為己有，蹔且管攝的意思。兕，野牛，一角，善觝觸。此一章言厚生非所以養生，挕生乃可以長生的意思。神出而付于有形為生，入而歸于空寂為死。形有生死，神無生死，而世人特未之知也。故柔和善順，不與物爭，屬生之輩僅十中有三焉。好勇鬥狠，強梁跋扈，屬死之輩亦十中有三焉。人之求生以自厚，萌念之初，把持不定，動輒便趨入死地，屬此者亦十中有三焉。夫此三者是何緣故。蓋生之徒，死之徒，人之生，動之死地之徒，凡此十分之中率居其九，咸以其求養生形之計太厚者也。違道背理，不出自然。夫有生者一定有死，厚吾生者乃所以厚吾死也。兕虎印兵，咸所以死人者也，安可逃乎。善攝生者神全，神全則無生，無生則無死地矣。故兕角無所投，虎爪無所措，兵刃無所容。夫此善攝者又是何緣故。彼以其無死地以受之也。季而謂：以盡天下三種久，言求生者十中有九，而求無生者千萬無一。老子惜得道之無人，至深切矣。○兕虎甲兵，即無常煞鬼也。

> "Out" means appearing from nothing into existence, "in" means returning from existence to nothing. Zhuangzi said: All things emerge from the mechanism and return to the mechanism. He also said: Their emergence brings no joy, their return brings no sorrow. And: There is emergence, there is return. All these take "out" as birth and "in" as death. "She" means to manage and control. It means not claiming life as one's own possession, but temporarily managing it. The rhinoceros is a wild ox with one horn, skilled at goring. This chapter says that overindulging in life is not the way to nurture life; only by managing life can one attain longevity. When spirit emerges and takes on form, that is birth; when it returns to emptiness and stillness, that is death. The body has birth and death, but the spirit has neither birth nor death, yet ordinary people are unaware of this. Thus, those who are gentle, harmonious, and compliant, not contending with things, make up only three out of ten among living beings. Those who are brave, combative, stubborn, and domineering, make up another three out of ten among those destined for death. People who seek to preserve life by indulging it, at the very moment their thoughts arise, lose their resolve and easily fall into the realm of death—these also make up three out of ten. Why is this so? Because those who belong to life, those who belong to death, and those whose actions lead them to the realm of death—these three groups together make up nine out of ten, all because they excessively indulge in nurturing their physical forms. They act against the Dao and violate natural principles. Where there is life, there must be death; indulging in life only deepens one's attachment to death. Rhinoceroses, tigers, and weapons are all instruments of death—how can one escape them? Those who skillfully manage life preserve their spirit intact; with spirit intact, there is no birth, and where there is no birth, there is no realm of death. Thus, the rhinoceros has no place to thrust its horn, the tiger has no place to apply its claws, and weapons have no place to strike. Why is this so for those who skillfully manage life? Because they have no realm of death to receive such harm. It is said: Among the three kinds of people in the world, those who seek life make up nine out of ten, while those who seek no-birth are one in ten thousand. Laozi laments the scarcity of those who attain the Dao, expressing profound concern. ○ Rhinoceroses, tigers, and weapons represent the impermanent agents of death.