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| Condition 1: References "不貴難得之貨" Matched:22. |
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《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《申鑒 - Shen Jian》 | [Eastern Han] 196-220 | Library Resources |
《時事》 | Library Resources |
| 3 | 時事: | 或曰：「三皇民至敦也，其治至清也，天性乎？」曰：「皇民敦，秦民弊，時也；山民樸，市民玩，處也；桀、紂不易民而亂，湯、武不易民而治，政也。皇民寡，寡斯敦，皇治純，純斯清，奚惟性？不求無益之物，不蓄難得之貨，節華麗之飾，退利進之路，則民俗清矣。簡小忌，去淫祀，絕奇怪，則妖偽息矣。致精誠，求諸己，正大事，則神明應矣。放邪說，去淫智，抑百家，崇聖典，則道義定矣。去浮華，舉功實，絕末伎，同本務，則事業脩矣。 |
《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 |
| 3 | 道德經: | 不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使心不亂。是以聖人之治，虛其心，實其腹，弱其志，強其骨。常使民無知無欲。使夫1知者不敢為也。為無為，則無不治。 |
| Dao De Jing: |
(Keeping the people at rest) Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal. 1. 夫 : Originally read: "天". 據河上公本、《馬王堆老子乙》改。 | |
| 64 | 道德經: | 其安易持，其未兆易謀。其脆易泮，其微易散。為之於未有，治之於未亂。合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。為者敗之，執者失之。是以聖人無為故無敗；無執故無失。民之從事，常於幾成而敗之。慎終如始，則無敗事，是以聖人欲不欲，不貴難得之貨；學不學，復衆人之所過，以輔萬物之自然，而不敢為。 |
| Dao De Jing: |
(Guarding the minute) That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun. The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step. He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them. Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own). |
《文子 - Wenzi》 | [Eastern Han - Jin] 212-231 | Books referencing 《文子》 Library Resources Related resources |
《上義》 | Library Resources |
| 14 | 上義: | 老子曰：為國之道，上無苛令，官無煩治，士無偽行，工無淫巧，其事任而不擾，其器完而不飾。亂世即不然，為行者相揭以高，為禮者相矜以偽，車輿極於雕琢，器用遂於刻鏤，求貨者爭難得以為寶，詆文者逐煩撓以為急，事為詭辯，久稽而不決，無益於治，有益於亂，工為奇器，歷歲而後成，不周於用。故神農之法曰：丈夫丁壯不耕，天下有受其飢者，婦人當年不織，天下有受其寒者。故身親耕，妻親織，以為天下先，其導民也，不貴難得之貨，不重無用之物。是故耕者不強，無以養生，織者不力，無以衣形，有餘不足，各歸其身，衣食饒裕，姦邪不生，安樂無事，天下和平，智者無所施其策，勇者無所錯其威。 |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《道經》 | Library Resources |
《安民》 | Library Resources |
| 1 | 安民: | 不尚賢，賢謂世俗之賢，辯口明文，離道行權，去質為文也。不尚者，不貴之以祿，不貴之以官。使民不爭。不爭功名，返自然也。不貴難得之貨，言人君不御好珍寶，黃金棄於山，珠玉捐於淵也。使民不為盜。上化清靜，下無貪人。不見可欲，放鄭聲，遠美人。使心不亂。不邪淫，不惑亂也。是以聖人之治，說聖人治國與治身同也。虛其心，除嗜欲，去亂煩。實其腹，懷道抱一守，五神也。弱其志，和柔謙讓，不處權也。強其骨。愛精重施，髓滿骨堅。常使民無知無欲。返樸守淳。使夫知者不敢為也。思慮深，不輕言。為無為，不造作，動因循。則無不治。德化厚，百姓安。 |
《德經》 | Library Resources |
《守微》 | Library Resources |
| 1 | 守微: | 其安易持，治身治國安靜者，易守持也。其未兆易謀，情欲禍患未有形兆時，易謀止也。其脆易破，禍亂未動於朝，情欲未見於色，如脆弱易破除。其微易散。其未彰著，微小易散去也。為之於未有，欲有所為，當於未有萌芽之時塞其端也。治之於未亂。治身治國於未亂之時，當豫閉其門也。合抱之木生於毫末；從小成大。九層之臺起於累土；從卑立高。千里之行始於足下。從近至遠。為者敗之，有為於事，廢於自然；有為於義，廢於仁；有為於色，廢於精神也。執者失之。執利遇患，執道全身，堅持不得，推讓反還。是以聖人無為故無敗，聖人不為華文，不為色利，不為殘賊，故無敗壞。無執故無失。聖人有德以教愚，有財以與貧，無所執藏，故無所失於人也。民之從事，常於幾成而敗之。從，為也。民之為事，常於功德幾成，而貪位好名，奢泰盈滿而自敗之也。慎終如始，則無敗事。終當如始，不當懈怠。是以聖人欲不欲，聖人欲人所不欲。人欲彰顯，聖人欲伏光；人欲文飾，聖人欲質朴；人欲色，聖人欲於德。不貴難得之貨；聖人不眩為服，不賤石而貴玉。學不學，聖人學人所不能學。人學智詐，聖人學自然；人學治世，聖人學治身；守道真也。復眾人之所過；眾人學問反，過本為末，過實為華。復之者，使反本也。以輔萬物之自然。教人反本實者，欲以輔助萬物自然之性也。而不敢為。聖人動作因循，不敢有所造為，恐遠本也。 |
《法家 - Legalism》 | Related resources |
《韓非子 - Hanfeizi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《韓非子》 Library Resources Source Related resources |
《喻老》 | Library Resources |
| 14 | 喻老: | 宋之鄙人得璞玉而獻之子罕，子罕不受，鄙人曰：「此寶也，宜為君子器，不宜為細人用。」子罕曰：「爾以玉為寶，我以不受子玉為寶。」是鄙人欲玉，而子罕不欲玉。故曰：「欲不欲，而不貴難得之貨。」 |
《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 |
《齊俗訓》 | Books referencing 《齊俗訓》 Library Resources |
| 28 | 齊俗訓: | 夫重生者不以利害己，立節者見難不苟免，貪祿者見利不顧身，而好名者非義不苟得。此相為論，譬猶冰炭鉤繩也。何時而合！若以聖人為之中，則兼覆而並之，未有可是非者也。夫飛鳥主巢，狐狸主穴，巢者巢成而得棲焉，穴者穴成而得宿焉。趨舍行義，亦人之所棲宿也。各樂其所安，致其所蹠，謂之成人。故以道論者，總而齊之。治國之道，上無苛令，官無煩治，士無偽行，工無淫巧，其事經而不擾，其器完而不飾。亂世則不然，為行者相揭以高，為禮者相矜以偽，車輿極於雕琢，器用逐於刻鏤。求貨者爭難得以為寶，詆文者處煩撓以為慧，爭為佹辯，久稽而不訣，無益於治。工為奇器，曆歲而後成，不周於用。故神農之法曰：「丈夫丁壯而不耕，天下有受其饑者；婦人當年而不織，天下有受其寒者。」故身自耕，妻親織，以為天下先。其導民也，不貴難得之貨，不器無用之物。是故其耕不強者，無以養生；其織不強者，無以掩形。有餘不足，各歸其身。衣食饒溢，奸邪不生，安樂無事，而天下均平。故孔丘、曾參無所施其善；孟賁、成荊無所行其威。 |
《史書 - Histories》 | Related resources |
《前漢紀 - Qian Han Ji》 | [Eastern Han] 198-200 | Books referencing 《前漢紀》 Library Resources |
《孝武皇帝紀一》 | Library Resources |
| 4 | 孝武皇帝... : | 荀悅曰。世有三遊。德之賊也。一曰遊俠。二曰遊說。三曰遊行。立氣勢。作威福。結私交以立彊於世者。謂之遊俠。飾辨辭。設詐謀。馳逐於天下。以要時勢者。謂之遊說。色取仁以合時好。連黨類。立虛譽。以為權利者。謂之遊行。此三遊者。亂之所由生也。傷道害德。敗法惑世。失先王之所慎也。國有四民。各修其業。不由四民之業者。謂之姦民。姦民不生。王道乃成。凡此三遊之作。生於季世。周秦之末。尤甚焉。上不明。下不正。制度不立。綱紀廢弛。以毀譽為榮辱。不核其真。以愛憎為利害。不論其實。以喜怒為賞罰。不察其理。上下相冒。萬事乖錯。是以言論者計薄厚而吐辭。選舉者度親疏而舉筆。善惡謬於眾聲。功罪亂於王法。然則利不可以義求。害不可以道避也。是以君子犯禮。小人犯法。奔走馳騁。越職僭度。飾華廢實。競趨時利。簡父兄之尊。而崇賓客之禮。薄骨肉之恩。而篤朋友之愛。忘修身之道。而求眾人之譽。割衣食之業。以供饗宴之好。苞苴盈於門庭。聘問交於道路。書記繁於公文。私務眾於官事。於是流俗成矣。而正道壞矣。遊俠之本。生於武毅。不撓久要。不忘平生之言。見危授命。以救時難。而濟同類。以正行之者謂之武毅。其失之甚者。至於為盜賊也。遊說之本。生於使乎四方。不辱君命。出境有可以安社稷。利國家。則專對解結。辭之懌矣。民之莫矣。以正行之者謂之辨智。其失之甚者。至於為詐紿徒眾矣。遊行之本。生於道德仁義。汎愛容眾。以文會友。和而不同。進德及時。樂行其道。以立功業於世。以正行之者。謂之君子。其失之甚者。至於因事害私。為姦宄矣。其相去殊遠。豈不哀哉。故大道之行。則三遊廢矣。是以聖王在上。經國序民。正其制度。善惡要於公罪。而不淫於毀譽。聽其言而責其事。舉其名而指其實。故實不應其聲者謂之虛。情不覆其貌者謂之偽。毀譽失其真者謂之誣。言事失其類者謂之罔。虛偽之行不得設。誣罔之辭不得行。有罪惡者無僥倖。無罪過者不憂懼。請謁無所行。貨賂無所用。民志定矣。民志既定。於是先之以德義。示之以好惡。奉業勸功。以用本務。不求無益之物。不畜難得之貨。絕靡麗之飾。遏利欲之巧。則淫流之民定矣。而貪穢之俗清矣。息華文。去浮辭。禁偽辨。絕淫智。放百家之紛亂。一聖人之至道。則虛誕之術絕。而道德有所定矣。尊天地而不瀆。敬鬼神而遠之。除小忌。去淫祀。絕奇怪。正人事。則妖偽之言塞。而性命之理得矣。然後百姓上下皆反其本。人人親其親。尊其尊。修其身。守其業。於是養之以仁惠。文之以禮樂。則風俗定而大化成矣。 |
《出土文獻 - Excavated texts》 |
《郭店 - Guodian》 |
《老子甲 - Laozi A》 |
| 6 | 老子甲: | 為之者敗之，執之者失之。是以聖人亡為，故亡敗；亡執，故亡失。臨事之紀，慎終如始，此亡敗事矣。聖人欲不欲，不貴難得之貨，教不教，復眾之所過。是故聖人能尃萬物之自然，而弗能為。 |
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