鼎稔道學館

第 1 章

逸民第二（節）

原文 80 字

原文80 字

或問曰：『逸民之操，可得聞乎？』抱朴子答曰：『藏器以有待也，稸德以有為也。非其時不見，非其君不事。窮達任所值，出處無所係。其靜也，則為逸民；其動也，則為俊乂。』

白話 · CC0426 字

Someone asked: 'May I hear about the conduct of the recluse-citizen (yimin)?' Baopuzi answered: 'He stores his instrument while waiting for the right moment;he accumulates virtue in order to have something to act upon.

If the time is not right, he does not appear;if the ruler is not the one, he does not serve.Whether in poverty or prosperity, he accepts what comes;whether engaged or withdrawn, he is tied to nothing.

In his stillness, he is the recluse-citizen;in his motion, he is the outstanding talent.'

學者註509 字

Ge Hong here adapts the Confucian *junzi* ideal — note the explicit echo of *Analects* 7.11 ('用之則行，舍之則藏') — into a Daoist key.

Robinet (in Pregadio ed., *Encyclopedia of Taoism* p.213) observes that Ge Hong's recluse is not the *Zhuangzi* hermit fleeing society, but rather a sage-in-reserve whose 'instrument' (qi 器) includes both political talent and esoteric arts.

This dual-readiness model directly anticipates the later Tang ideal of the official-Daoist (e.g., He Zhizhang).

校讀說明：此條題為「逸民第二（節）」，本站依可追源底本整理原文、白話與註釋。閱讀時宜先核對章題、人物、名物、句讀與材料來源，再判斷它在道教經籍、史料與義理材料中的用途；若作研究引用，仍需回查底本與異文。