原文
公有领域寵辱若驚，貴大患若身。何謂寵辱若驚？寵為下，得之若驚，失之若驚，是謂寵辱若驚。
何謂貴大患若身？
吾所以有大患者，為吾有身，
及吾無身，
吾有何患？故貴以身為天下，若可寄天下；
愛以身為天下，若可託天下。
王弼注
待校读寵必有辱，榮必有患，驚辱等、榮患同也。為下得寵辱榮患若驚，則不足以亂天下也。
大患，榮寵之屬也。生之厚，必入死之地，故謂之大患也。人迷之於榮寵，返之於身，故曰大患若身也。
由有其身也。
歸之自然也。
無以易其身，故曰貴也。如此乃可以託天下也。
無物可以損其身，故曰愛也。如此乃可以寄天下也。不以寵辱榮患損易其身，然後乃可以天下付之也。
河上公章句
待校读身寵亦驚，身辱亦驚。
貴，畏也。若，至也。謂大患至身，故皆驚。
問何謂寵，何謂辱。寵者尊榮，辱者恥辱。及身還自問者，以曉人也。
辱為下賤。
得寵榮驚者，處高位如臨深危也。貴不敢驕，富不敢奢。
失者，失寵處辱也。驚者，恐禍重來也。
解上得之若驚，失之若驚。
復還自問：何故畏大患至身。
吾所以有大患者，為吾有身。有身憂者，勤勞念其飢寒，觸情從慾，則遇禍患也。
使吾無有身體，得道自然，輕舉昇雲，出入無間，與道通神，當有何患。
言人君貴其身而賤人，欲為天下主者，則可寄立，不可以久也。
言人君能愛其身，非為己也，乃欲為萬民之父母。以此得為天下主者，乃可以託其身於萬民之上，長無咎也。
Legge 1891
Public domainFavour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind).
What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity):--this is what is meant by saying that favour and disgrace would seem equally to be feared.
And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to
great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me?
Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would
administer it with the love which he bears to his own person may be entrusted with it.