Chinese Text Project |
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Scope: Request type: Paragraph |
Condition 1: References "不尚賢,使民不爭" Matched:6. |
Total 6 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 |
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。 |
《文子 - Wenzi》 | [Eastern Han - Jin] 212-231 | Books referencing 《文子》 Library Resources Related resources |
《下德》 | Library Resources |
6 | 下德: | 老子曰:善治國者,不變其故,不易其常。夫怒者逆德也,兵者凶器也,爭者人之所亂也,陰謀逆德,好用凶器,治人之亂,逆之至也。非禍人不能成禍,不如挫其銳,解其紛,和其光,同其塵。人之性情皆願賢己而疾不及人,願賢己則爭心生,疾不及人則怨爭生,怨爭生則心亂而氣逆,故古之聖王退爭怨,爭怨不生則心治而氣順,故曰:「不尚賢,使民不爭。」 |
《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。 |
《出土文獻 - Excavated texts》 |
《馬王堆 - Mawangdui》 |
《老子乙 - Laozi B》 |
《老子乙道經》 |
3 | 老子乙道... : | 不上賢,使民不爭;不貴難得之貨,使民不為盜;不見可欲,使民不亂。是以聖人之治也,虛其心,實其腹,弱其志,強其骨。恆使民無知無欲也。使夫知不敢弗為而已,則無不治矣。 |
《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 |
《道經》 | Library Resources |
2 | 道經: | 不尚賢賢,謂世俗之賢者,不貴之也。使民不争不争功名,反自然也。不貴難得之貨,使民不為盗,上化清静,下無貪人。不見可欲放鄭聲,遠美人。使心不亂,不邪淫也。是以聖人之治,謂聖人治國,猶治身也。常使民無知無欲反樸守淳。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,百姓安也。 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《皇王部一》 | Library Resources |
《敘皇王上》 | Library Resources |
37 | 敘皇王上: |
《老子》曰:聖人處無為之事,行不言之教,萬物作而不辭,生而不有,為而不恃,功成而不居。夫惟不居,是以不去。 又曰: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。使夫知者不敢為也。無為,則無不治也。 又曰:道大、天大、地大,王亦大。域中有四大,而王居其一。 又曰:聖人無常心,以百姓心為心:善者,吾善之;不善者,吾亦善之,得善矣!信者,吾信之;不信者,吾亦信之,得信矣!聖人在,天下歙然。為天下渾其心,百姓皆注其耳目,聖人皆孩之。 又曰:聖人之言云:「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。」 又曰:聖人執左契而不責於人,故有德司契,無德司撤。聖人之心,與百姓心猶左右契耳。契來則和,故上下相親,怨用不作,后世不能,執左契以應物,而守常轍以軌民,用此來和,必有餘怨矣。 又曰:江海所以能為百谷王者,以其善下之也。是以聖人欲上人也,必以其言下之;欲先人也,必以其身後之。故處上弗害,是以天下樂推而不厭也。 |
Total 6 paragraphs. Page 1 of 1. |
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