出土簡牘的正確編連，是閱讀、研究的基礎。在郭店楚墓竹書中，原釋文稱作〈成之聞之〉、〈尊德義〉、〈性自命出〉和〈六德〉的四篇形制相同，內容都是屬於儒家文獻。其各篇內部竹簡順序的排列存在較多問題，以原各篇首句而取的篇名因而也受到質疑。其中原〈性自命出〉一篇。因有上海博物館藏戰國楚竹書〈性情論〉參照，雖然簡序亦多有待推敲，但大致自成單元。其他三篇，則在原篇內和篇際之間，都有一定的調整空間。 本文通過對包括筆者舊作在內的相關討論重加檢討，從對一些視為分篇標誌的特殊字形的辨析入手，重新審定原有編連組，進而討論各組之間連接的各種可能，提出新的分篇設想。一些學者關於若干簡文的特殊寫法可以作為分篇標誌的說法，其實多難成立。屬於原〈成之聞之〉、〈尊德義〉和〈六德〉三篇的諸篇，只應依據內容和文句的聯繫，考慮相互的編連。比較可能的情形是，這些竹簡仍分為三篇。按照先秦古書的慣例，取各篇首句中的文字命定篇名，分別稱作〈大常〉、〈德義〉和〈賞刑〉。其中〈大常〉以原〈六德〉諸簡為主體，首尾調入原〈成之聞之〉中的幾枚簡。原〈成之聞之〉31-33號簡以及40號簡移至〈大常〉之後，所餘諸簡加上原〈尊德義〉1號簡，構成〈德義〉篇。原〈尊德義〉諸簡除去1號簡，加進原〈六德〉49號簡，構成〈刑賞〉一篇。

　　　　　It is critical to read and study unearthed bamboo tablets with correct compiling sequence. Among those unearned from the ancient tomb of Kuo Dian, China, there are four pieces with the same form and content, namely, <Cheng-Zhi-Wen-Zhu> (成之聞之), which means to accomplish and to learn; <Zun-Der-Yi> (尊德義), which means to respect moral justice; <Shing-Tz-Ming-Chu> (性自命出), which means that one's natural quality is derived from his destiny; and <Liu Der> (六德), which means six virtues. These four pieces are subject to Confucian reference and entitled by their first sentence respectively. However, some researchers challenge the compiling sequence. Where <Shing-Tz-Ming-Chu> is comparable to another volume unearthed at Chu area in Warring States Period, <Shing-Duo-Lun> (性惰論, the theory of inherent sloth), collected by Shanghai Museum, this part can be processed separable. But the other three need to rearrange the compiling sequence within and among pieces. By reviewing my previous papers on this topic, I intend to rearrange the original compiling groups, based on the analysis of certain characters in those tablets identified as separating marks. Further, I explore the possibility of various connections, proposing new ideas of compilation. The tablets that belonged to <Cheng-Zhi-Wen-Zhi>, <Zun-Der-Yi> and <Liu Der> shall be connected by their contents and sentences rather than specific pattern of handwriting. It is possible that those tablets are subject to three pieces. According to the convention of ancient books, the entitlement of each piece was adopted by the first sentence. I make the same arrangement in the three pieces: <Da-Chang> (大常, simper eadem), <Der-Yi> (德義, moral justice) and <Hsing-Shang> (刑賞, penalty and reward). <Liu Der> is the main part of <Da-Chang>, and its beginning and ending are incorporated in those tablets of <Cheng-Zhi-Wen-Zhi>. I move tablets No. 31-33 and No. 40 of <Cheng-Zhi-Wen-Zhi> to <Da-Chang>. The remaining plus tablet No.1 of <Zun-Der-Yi> constitute the piece of <Der-Yi>. On the other hand, original tablets in <Zun-Der-Yi>, by removing tablet No.1 and inserting tablet No. 49 in <Liu Der>, constitute the piece of Hsing-Shang>.