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| Condition 1: References "古之人，外化而內不化" Matched:3. |
| Total 3 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《莊子》 Library Resources Source Related resources |
《外篇 - Outer Chapters》 | Library Resources |
《知北遊 - Knowledge Rambling in the North》 | English translation: James Legge [?] | Books referencing 《知北遊》 Library Resources |
| 11 | 知北遊: | 顏淵問乎仲尼曰：「回嘗聞諸夫子曰：『無有所將，無有所迎。』回敢問其遊。」仲尼曰：「古之人，外化而內不化；今之人，內化而外不化。與物化者，一不化者也。安化安不化，安與之相靡，必與之莫多。狶韋氏之囿，黃帝之圃，有虞氏之宮，湯、武之室。君子之人，若儒、墨者師，故以是非相𩐋也，而況今之人乎！聖人處物不傷物。不傷物者，物亦不能傷也。唯無所傷者，為能與人相將、迎。山林與！皋壤與！使我欣欣然而樂與！樂未畢也，哀又繼之。哀樂之來，吾不能禦，其去弗能止。悲夫！世人直為物逆旅耳！夫知遇而不知所不遇，知能能而不能所不能。無知無能者，固人之所不免也。夫務免乎人之所不免者，豈不亦悲哉！至言去言，至為去為。齊知之所知，則淺矣。」 |
| Knowledge Rambling in the...: |
Yan Yuan asked Zhongni, saying, 'Master, I have heard you say, "There should be no demonstration of welcoming; there should be no movement to meet" - I venture to ask in what way this affection of the mind may be shown.' The reply was, 'The ancients, amid (all) external changes, did not change internally; now-a-days men change internally, but take no note of external changes. When one only notes the changes of things, himself continuing one and the same, he does not change. How should there be (a difference between) his changing and not changing? How should he put himself in contact with (and come under the influence of) those external changes? He is sure, however, to keep his points of contact with them from being many. The park of Xi-wei, the garden of Huang-Di, the palace of the Lord of Yu, and the houses of Tang and Wu - (these all were places in which this was done). But the superior men (so called, of later days), such as the masters of the Literati and of Mohism, were bold to attack each other with their controversies; and how much more so are the men of the present day! Sages in dealing with others do not wound them; and they who do not wound others cannot be wounded by them. Only he whom others do not injure is able to welcome and meet men. 'Forests and marshes make me joyful and glad; but before the joy is ended, sadness comes and succeeds to it. When sadness and joy come, I cannot prevent their approach; when they go, I cannot retain them. How sad it is that men should only be as lodging-houses for things, (and the emotions which they excite)! They know what they meet, but they do not know what they do not meet; they use what power they have, but they cannot be strong where they are powerless. Such ignorance and powerlessness is what men cannot avoid. That they should try to avoid what they cannot avoid, is not this also sad? Perfect speech is to put speech away; perfect action is to put action away; to digest all knowledge that is known is a thing to be despised.' |
《文子 - Wenzi》 | [Eastern Han - Jin] 212-231 | Books referencing 《文子》 Library Resources Related resources |
《微明》 | Books referencing 《微明》 Library Resources |
| 15 | 微明: | 老子曰：仁者人之所慕也，義者人之所高也，為人所慕，為人所高，或身死國亡者，不周於時也，故知義而不知世權者，不達於道也。五帝貴德，三王用義，五伯任力，今取帝王之道，施五伯之世，非其道也。故善也否同非譽俗趨行等逆順左右。知天之所為，知人之所行，即有以經於世矣。知天而不知人，即無以與俗交，知人而不知天，即無以與道游。直志適情，即堅強賊之，以身役物，即陰陽食之。得道之人，外化而內不化，外化所以知人也，內不化所以全身也，故內有一定之操，而外能屈伸，與物推移，萬舉而不陷，所貴乎道者，貴其龍變也。守一節推一行，雖以成滿猶不易，拘於小好而塞於大道。道者，寂寞以虛無，非有為於物也，不以有為於己也，是故舉事而順道者，非道者之所為也，道之所施也。天地之所覆載，日月之所照明，陰陽之所煦，雨露之所潤，道德之所扶，皆詞一和也。是故能戴大圓者履大方，鏡大清者視大明，立太平者處大堂，能游於冥冥者，與日月同光，無形而生於有形，是故真人託期於靈臺，而歸居於物之初，視於冥冥，聽於無聲，冥冥之中獨有曉焉，寂寞之中獨有照焉。其用之乃不用，不用而後能用之也，其知之乃不知，不知而後能知之也。道者，物之所道也，德者，生之所扶也，仁者，積恩之證也，義者，比於心而合於眾適者也。道滅而德興，中世守德而不懷，下世繩繩唯恐失仁。故君子非義無以活，失義則失其所以活，小人非利無以活，失利則失其所以活，故君子懼失義，小人懼失利，觀其所懼，禍福異矣。 |
《雜家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《人閒訓》 | Books referencing 《人閒訓》 Library Resources |
| 30 | 人閒訓: | 得道之士，外化而內不化，外化，所以入人也，內不化，所以全其身也。故內有一定之操，而外能詘伸、贏縮、卷舒，與物推移，故萬舉而不陷。所以貴聖人者，以其能龍變也。今捲捲然守一節，推一行，雖以毀碎滅沉，猶且弗易者，此察於小好，而塞于大道也。趙宣孟活饑人于委桑之下，而天下稱仁焉。荊佽非犯河中之難，不失其守，而天下稱勇焉。是故見小行則可以論大體矣。田子方見老馬於道，喟然有志焉。以問其御曰：「此何馬也？」其御曰：「此故公家畜也。老疲而不為用，出而鬻之。」田子方曰：「少而貪其力，老而棄其身，仁者弗為也。」束帛以贖之。疲武聞之，知所以歸心矣。齊莊公出獵，有一蟲舉足將搏其輪，問其御曰：「此何蟲也？」對曰：「此所謂螳螂者也。其為蟲也，知進而不知卻，不量力而輕敵。」莊公曰：「此為人而必為天下勇武矣。」回車而避之。勇武聞之，知所盡死矣。故田子方隱一老馬而魏國載之，齊莊公避一螳螂而勇武歸之。湯教祝網者，而四十國朝；文王葬死人之骸，而九夷歸之；武王蔭暍人於樾下，左擁而右扇之，而天下懷其德；越王勾踐一決獄不辜，援龍淵而切其股，血流至足，以自罰也，而戰武士必其死。故聖人行之于小，則可以覆大矣；審之於近，則可以懷遠矣。 |
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