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| Condition 1: References "其安易持，其未兆易謀" 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 |
| 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). |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《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 |
| 11 | 喻老: | 昔晉公子重耳出亡過鄭，鄭君不禮，叔瞻諫曰：「此賢公子也，君厚待之，可以積德。」鄭君不聽。叔瞻又諫曰：「不厚待之，不若殺之，無令有後患。」鄭君又不聽。及公子返晉邦，舉兵伐鄭，大破之，取八城焉。晉獻公以垂棘之璧假道於虞而伐虢，大夫宮之奇諫曰：「不可。脣亡而齒寒，虞、虢相救，非相德也。今日晉滅虢，明日虞必隨之亡。」虞君不聽，受其璧而假之道。晉已取虢，還，反滅虞。此二臣者皆爭於腠理者也，而二君不用也。然則叔瞻、宮之奇亦虞、鄭之扁鵲也，而二君不聽，故鄭以破，虞以亡。故曰：「其安易持也，其未兆易謀也。」 |
《出土文獻 - Excavated texts》 |
《郭店 - Guodian》 |
《老子甲 - Laozi A》 |
| 14 | 老子甲: | 其安也，易持也；其未兆也，易謀也；其脆也，易判也；其幾也，易踐也。為之於其亡有也。治之於其未亂。合末，九成之臺，作足下。 |
《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 |
| 20 | 德經: | 其安易持，治身，治國，安静者易守持也。其未兆易謀，情欲禍患，未有形兆時，易謀正。其脃易破，禍亂未動於朝，情欲未見於色，如脆弱易破除也。其微易散，其未彰著，微小，易散去也。為之於未有，欲有所為，當以未有萌芽之時，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，從小成大也。九層之臺，起於累土，從卑至高。千里之行，始於足下，從近至遠。為者敗之，有為於事，廢於自然。執者失之，執利遇患，堅持不得，推讓反還。聖人無為故無敗，聖人不為華文，不為利色，故無敗壞也。民之從事，常於幾成而敗之，從，為也。民人為事，常於其功德幾成，而貪位好名，奢泰盈滿，而敗之也。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，人欲文飾，聖人欲質樸，人欲於色，聖人欲於德。不貴難得之貨，聖人不賤石而貴玉也。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。復衆人之所過，衆人學問反，過本為末，過實為華，復之者，使反本。以輔萬物之自然，教人反本實者，欲以輔萬物自然之性也。而不敢為焉。聖人動作因循，不敢有所造為，恐遠本。 |
《意林》 | [Tang] 770-800 | Library Resources |
《卷一》 | Library Resources |
《道德經二卷》 | Library Resources |
| 30 | 道德經二... : | 其安易持，治國、治身、安靜者易守持也。其未兆易謀。為之于未有，治之于未亂。 |
| Total 6 paragraphs. Page 1 of 1. |
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