原文
公有领域古之善為道者，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。知此兩者亦稽式。常知稽式，是謂玄德。玄德深矣，遠矣，
與物反矣，
然後乃至大順。
王弼注
待校读明謂多見巧詐，蔽其樸也。愚謂無知守真，順自然也。
多智巧詐，故難治也。
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。
稽，同也。今古之所同，則而不可廢，能知稽式，是謂玄德，玄德深矣，遠矣。
反其真也。
河上公章句
待校读說古之善以道治身及治國者，不以道教民明智巧詐也，將以道德教民，使質樸不詐偽。
民之所以難治者，以其智多而為巧偽。
使智慧之人治國之政事，必遠道德，妄作威福，為國之賊也。
不使智慧之人治國之政事，則民守正直，不為邪飾，上下相親，君臣同力，故為國之福也。
兩者謂智與不智也。常能智者為賊，不智者為福，是治身治國之法式也。
玄，天也。能知治身及治國之法式，是謂與天同德也。
玄德之人深不可測，遠不可及也。
玄德之人與萬物反異，萬物欲益己，玄德施與人也。
玄德與萬物反異，故能至大順。順天理也。
Legge 1891
Public domainThe ancients who showed their skill in practising the Tao 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.