第一个层次：德之心

处于这个层次的人，连最后的慈悲心都放下了。

他们的一言一行完全与天地大道相融合，就好像经历春夏秋冬时，他不会因为春天的生机而愉悦，也不会因为冬天的枯槁而悲伤，一切在他眼里都是完美的。

修出德之心的人，一言一行都与天地大道相契合，这时候，仅仅用语言已经很难描述这种境界了。

如果说下一个层级的“仁之心”相当于大慈大悲的菩萨，那么“德之心”就相当于证得终极智慧的佛。

当然，佛也会救度众生，和菩萨相比，行为上也许差别不大。

但从心性上来讲，二者完全是两个不同的层次——“仁之心”是一心一意的救度众生；而“德之心”则是“以出世的心态入世”来自自然然地做事。

所以，老子说“上德无为而无以为”。

第二个层次：仁之心。

处于这个层次的人，和下一个“义之心”级别的人相比，两者最大的区别在于他们心中已经没有那种“是非对错”的价值观了——他们拥有的是一颗无善无恶的慈悲之心。

正因为如此，他们能够做到真正放空自己、客观看待问题，这样，他们做事的成效反而很好，远远高于“义之心”的人。

第三个层次：义之心。

义之心”者往往有独立的思想与人格，他们很清楚自己的价值观和人生目标。

正因为他们是为自己的真心而活，而不是为别人、为妄心而活，所以看上去总是很有精神与活力的样子，生活中也很少会堕落或者浪费自己的时间。

如果是男人，往往会很正气清明，邪魔难近；如果是女人，看上去则往往显得淳朴善良、善解人意。

讲义气的人，他会努力积极去承担、做很多事，但会炫耀自己多能、多行、多棒。

特别是那些非常讲义气的人，是非观很强，遇到问题时，态度往往是顺我者昌、逆我者亡，具有极强的排他性，所以“义”是有条件、有范围的。

如果“义之心”过于明显，就会出现很大的问题——因为他们有很固定的价值观，难以见容与自己三观不符的人事物。

因此，他们在受到一部分人的支持甚至追捧时，往往同时会受到另一部分人的反感和打压。

所以，义之心的人做事往往很难做到“无为”——即放空自己，完全客观地遵从自然规律。

因此，老子在这一章里说：“上义为之而有以为”。

第四个层次：礼之心。

礼之心和义之心有相同之处，比如做任何事都是有目的。

但德、仁、义这些层次上，都有对精神层面的认可和奉献，但一到了“礼”的层次上，则开始偏重于物质和功利了。

所以，礼之心也可以说就是一颗“乱心”——心性处于礼之心的人，做事情是完全没有规律和理性而言的，他们对自己的行为根本没有任何控制力。

也就是说，那些讲究礼尚往来的人，他也会积极做很多事；但如果觉得别人没有平等对待自己、没有礼尚往来，就马上会认为对方不懂礼数，进而采取不友善的态度把对方赶走。

所以，礼之心者会做什么，他自己也不知道，因为这取决于别人怎么对他。

老子并不是不让大家讲究礼节，而是说，现实社会的社交、礼仪、应酬、规范等，不应该成为衡量我怎么对待别人的标尺。

老子的意思是，与人交往，不要有功利心，也不要用自己的标准去勉强别人，这就是无为。

我们这一辈子最重要的事情，不是衡量别人，而是做好自己，这样全世界都会来帮你。

所以老子说，一个人是不是能成功，关键不在外面，而在于我们要努力提升自己的内在修养，不断去利益别人、利益社会，这才是你这个人真正的价值。

所以，不用“仁义礼法”来约束、却依旧和谐有序的社会，是更高级的社会层级。

如果人类的心灵品质下降到处处讲礼节、讲礼尚往来时，那就表示整个社会的淳朴、忠诚、信用已经很薄弱了，就像苹果的内核已经开始腐烂了，那表皮的腐烂也是分分钟的事情了……

The first level: the heart of virtue.

People at this level let go of their last compassion. Their words and deeds were completely integrated with the Tao, as if he did not rejoice at the vitality of spring, and did not feel sad at the haggard of winter. Everything was perfect in his eyes. People who practiced with the heart of virtue are consistent with the Tao of heaven and earth in their words and deeds. At this time, it is difficult to describe this realm with only words.

If the &34heart of benevolence&34 at the next level is equivalent to the bodhisattva of great compassion, then the &34heart of virtue&34 is equivalent to the Buddha of ultimate wisdom. Of course, the Buddha can also save all living beings. Compared with the Bodhisattva, there may not be much difference in behavior. But from the point of view of mind nature, they are two completely different levels----- &34benevolence&34 is a single-minded effort to save all sentient beings the &34heart of virtue&34 is to &34enter the world with a mind of outside of the world&34 to do things naturally. Therefore, Lao Tzu said, &34The highest virtue is naturally without action and thus needs no action&34.

The second level: the heart of benevolence.

The biggest difference between people at this level and those at the next level of &34righteousness&34 is that they no longer have a sense of &34right and wrong&34 -- they have a sense of compassion that is neither good nor evil. Because of this, they are able to really empty themselves and look at things objectively, and as a result, they can do things much more effectively, far more effectively than people with &34the heart of righteousness &34.

The third level: the heart of righteousness.

People with the heart of righteousness tend to have independent minds and personalities. They are clear about their values and goals in life. Because they are living for their own true heart, not for others, so they always look energetically, and rarely degenerate or waste their time in life. If this is a man, he will be very upright and clear, evil devil is difficult to approach him if this is a woman, she tends to look simple, kind and understanding.

People with the heart of righteousness will try to take on and do a lot of things, but they like to brag about how capable and great they are. In particular, those who are very righteously have a strong sense of right and wrong. When confronted with problems, their attitude is “go along with me—prosperous, and go against me—die”. They are highly exclusive, so their &34righteousness&34 is conditional and limited. If the &34righteousness heart&34 is too obvious, there will be a big problem because they have very fixed values, and it is difficult for them to tolerate people and things that do not conform to their views. Therefore, when they are supported by some people, they are often disliked and suppressed by another part of the people. As a result, people with a righteous heart always difficult to be &34none action&34 -- that is, to let themselves go and follow the laws of nature completely and objectively. Therefore, Lao Tzu in this chapter said: &34the highest righteousness is naturally so, and must act upon itself&34.

The fourth level: the heart of etiquette.

The heart of etiquette has something in common with the heart of righteousness, such as doing everything with a purpose. But at the level of virtue, benevolence and righteousness, there is recognition and dedication to the spiritual level, but when it comes to the level of &34 etiquette &34, it begins to pay more attention to material and gain. Therefore, the heart of etiquette can also be said to be a &34disorderly heart&34 -- people whose heart is in the heart of etiquette do things without regularity and rationality, and they have no control over their behavior at all. That is to say, those who pay attention to etiquette, they will also actively do a lot of things but if they feel that others do not treat them equally and reciprocate, they will immediately think that the other is not polite, and then take an unfriendly attitude to drive the other away. Therefore, they do not know what they will do, because it depends on how others treat them.

Lao Tzu doesn&39t mean to discourage people from paying attention to etiquette, but mean that social etiquette shouldn&39t be the measure of how I treat to others. What Lao Tzu meant was that we should not be utilitarian in our communication with others, and we should not force others to use our own standards. This is “none action”. The most important thing in our life is not to measure others, but to be ourselves, so that the whole world will come to help us. Therefore, Lao Tzu said, whether a person can succeed, the key is not outside, but that we should strive to improve our inner cultivation, constantly to benefit others, benefit the society, this is the real value of a person.

Therefore, a harmonious and orderly society without the constraints of &34benevolence, righteousness and etiquette&34 is a higher social hierarchy. If the spiritual quality of human beings has fallen to the point of etiquette and reciprocity, it means that the integrity, loyalty and credit of the whole society have been very weak, just like the core of the apple has begun to rot, and the rot of the skin is a matter of minutes...

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