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Condition 1: References "人多伎巧,奇物滋起" Matched:5. |
Total 5 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《道德經 - Dao De Jing》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《道德經》 Library Resources Source Related resources |
57 | 道德經: | 以正治國,以奇用兵,以無事取天下。吾何以知其然哉?以此:天下多忌諱,而民彌貧;民多利器,國家滋昏;人多伎巧,奇物滋起;法令滋彰,盜賊多有。故聖人云:我無為,而民自化;我好靜,而民自正;我無事,而民自富;我無欲,而民自樸。 |
Dao De Jing: |
(The genuine influence) A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose. How do I know that it is so? By these facts: - In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are. Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.' |
《文子 - Wenzi》 | [Eastern Han - Jin] 212-231 | Books referencing 《文子》 Library Resources Related resources |
《道原》 | Books referencing 《道原》 Library Resources |
6 | 道原: | 老子曰:夫人從欲失性,動未嘗正也,以治國則亂,以治身則穢,故不聞道者,無以反其性,不通物者,不能清靜。原人之性無邪穢,久湛於物即易,易而忘其本即合於其若性。水之性欲清,沙石穢之;人之性欲平,嗜欲害之,唯聖人能遺物反己。是故聖人不以智役物,不以欲滑和,其為樂不忻忻,其於憂不惋惋,是以高而不危,安而不傾。故聽善言便計,雖愚者知說之;稱聖德高行,雖不肖者知慕之;說之者眾而用之者寡,慕之者多而行之者少,所以然者,掔於物而繫於俗。故曰:我無為而民自化,我無事而民自富,我好靜而民自正,我無欲而民自樸。清靜者德之至也,柔弱者道之用也,虛無恬無形大,有形細,無形多,有形少,無形強,有形弱,無形實,有形虛。有形者遂事也,無形者作始也,遂事者成器也,作始者樸也。有形則有聲,無形則無聲,有形產於無形,故無形者有形之始也。廣厚有名,有名者貴全也;儉薄無名,無名者賤輕也;殷富有名,有名尊寵也;貧寡無名,無名卑弱也;雄牡有名,有名者章明也;雌牝無名,無名者隱約也;有餘者有名,有名者高賢也;不足者無名,無名者任下也。有功即有名,無功即無名,有名產於無名,無名者有名之母也,天之道有無相生也,難易相成也。是以聖人執道,虛靜微妙以成其德,故有道即有德,有德即有功,有功即有名,有名即復於道,功名長久,終身無咎,王公有功名,孤寡無功名,故曰聖人自謂孤寡,歸其根本。功成而不有,故有功以為利,無名以為用。古民童蒙,不知東西,貌不離情,言不出行,行出無容,言而不文,其衣致,神德不全於身者,不知何遠之能壞,欲害之心忘乎中者,即飢虎可尾也,而況於人?體道者佚而不窮,任數者勞而無功,夫法刻刑誅者,非帝王之業也,箠策繁用者,非致遠之御也,好憎繁多,禍乃相隨,故先王之法非所作也,所因也,其禁誅非所為也,所守也,故能因則大,作即細,能守則固,為即敗。夫任耳目以聽視者,勞心而不明,以智慮為治者,苦心而無功,任一人之材,難以至治,一人之能,不足以治三畝。循道理之數,因天地之然,即六合不足均也,聽失於非譽,目淫於綵女,禮亶不足以放愛,誠心可以懷遠,故兵莫憯乎志,鏌铮為下寇,莫大於陰陽,而枹鼓為細,所謂大寇伏尸不言節,中寇藏於山,小寇遯於民間。故曰民多智能,奇物滋起,法令滋章,盜賊多有去彼取此,天殃不起。故以智治國,國之賊,不以智治國,國之德,愉者萬物之祖也,三者行則淪於無形。無形者,一之謂也,一者,無心合於天下也。布德不溉,用之不勤,視之不見,聽之不聞,無形而有形生焉,無聲而五音鳴焉,無味而五味形焉,無色而五色成焉,故有生於無,實生於虛。音之數不過五,五音之變不可勝聽也,味之數不過五,五味之變不可勝嘗也,色之數不過五,五色之變不可勝觀也。音者宮立而五音形矣,味者甘立而五味定矣,色者白立而五色成矣,道者一立而萬物生矣。故一之理,施於四海,一之嘏,察於天地,其全也、敦兮其若樸,其散也、渾兮其若濁,濁而徐清,沖而徐盈,澹然若大海,汜兮若浮雲,若無而有,若亡而存。 |
《出土文獻 - Excavated texts》 |
《郭店 - Guodian》 |
《老子甲 - Laozi A》 |
16 | 老子甲: | 以正之邦,以奇用兵,以亡事取天下。吾何以知其然也。夫天多忌諱而民彌叛。民多利器而邦滋昏。人多智而奇物滋起。法物滋章盜賊多有。是以聖人之言曰:我無事而民自富。我亡為而民自化。我好靜而民自正。我欲不欲而民自樸。 |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷三十四》 | Library Resources |
《老子》 | Library Resources |
《德經》 | Library Resources |
15 | 德經: | 天下多忌諱,而民彌貧,天下,謂人主也。忌諱者,防禁也。令煩則奸生,禁多則下詐,相殆,故貧也。民多利器,國家滋昏,利器者,權也。民多權則視者眩於目,聽者惑於耳,上下不親,故國家昏亂也。人多伎巧,奇物滋起,人,謂人君也。多伎巧,刻畫宮觀,雕琢章服,下則化上,日以滋起也。法物滋彰,盗賊多有,法,好也。珍好之物滋生彰著,則農事廢,飢寒并至,故盗賊多有。我無為,而民自化,無所改作,而民自化成。我好静,而民自正,我不言不教,民皆自忠正也。我無事,而民自富,我無徭役,故皆自富。我無欲,而民自樸。我去華文,民則隨我為質樸。 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《治道部五》 | Library Resources |
《治政三》 | Library Resources |
2 | 治政三: |
《老子》曰:治大國若烹小鮮,烹小鮮不敢橈,恐其縻也。治國煩則亂,治身煩則精神散。以道蒞天下者,其鬼不神。以道德治天下,則鬼不敢見其精神以犯人也。 又曰:聖人虛其心,實其腹,弱其志,強其骨,常使民無知無欲,使夫知者不敢為也。為無為,則無不治矣。 又曰:聖人無恒心,以百姓心為心。善者,吾善之;不善者,吾亦善之。信者,吾信之;不信者,吾亦信之。欲善信者,吾因而善信之;不善信者,吾亦以善信教之。聖人在天下惵惵,為天下渾其心,聖人治天下常惵惵,心同惲,用心皆為天下。百姓皆注其耳目,聖人皆孩之。百姓傾注耳目以觀聽聖人,聖人視百姓如嬰兒。 又曰:以政治國,以奇用兵,以無事取天下。以政教治國,以奇計用兵,皆不合道。惟無事可以取天下。吾何以知天下其然哉。以此以此下文知之。天下多忌諱而民彌貧,國多忌諱,人失作業,故貧。人多伎巧,奇物滋起,法令滋章,盜賊多有。法令益明,竊盜為奸,盡成盜賊。故聖人云:「我無為而民自化,我無事而民自富,我好靜而民自正,我無欲而民自樸。 |
Total 5 paragraphs. Page 1 of 1. |
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