原文
公有领域太上，下知有之，
其次，親而譽之，
其次，畏之，
其次，侮之。
信不足焉，有不信焉。
悠兮其貴言，功成事遂，百姓皆謂：我自然。
王弼注
待校读太上，謂大人也。大人在上，故曰太上。大人在上，居無為之事，行不言之教，萬物作焉而不為始，故下知有之而已，言從上也。
不能以無為居事，不言為教，立善行施，使下得親而譽之也。
不復能以恩仁令物，而賴威權也。
不能法以正齊民，而以智治國，下知避之，其令不從，故曰，侮之也。
夫御體失性，則疾病生；輔物失真，則疵釁作。信不足焉，則有不信，此自然之道也。已處不足，非智之所齊也。
自然，其端兆不可得而見也，其意趣不可得而覩也，無物可以易其言，言必有應，故曰悠兮其貴言也。居無為之事，行不言之教，不以形立物，故功成事遂，而百姓不知其所以然也。
河上公章句
待校读太上，謂太古無名之君。下知有之者，下知上有君，而不臣事，質樸也。
其德可見，恩惠可稱，故親愛而譽之。
設刑法以治之。
禁多令煩，不可歸誠，故欺侮之。
君信不足於下，下則應之以不信，而欺其君也。
說太上之君，舉事猶，貴重於言，恐離道失自然也。
謂天下太平也。
百姓不知君上之德淳厚，反以為己自當然也。
Legge 1891
Public domainIn the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people). How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'