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Scope: Daoism Request type: Paragraph
Condition 1: Contains text "鑒" Matched:11.
Total 7 paragraphs. Page 1 of 1.

道家 - Daoism

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莊子 - Zhuangzi

[Warring States] 350 BC-250 BC
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[Also known as: 《南華真經》]

外篇 - Outer Chapters

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天運 - The Revolution of Heaven

English translation: James Legge [?]
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5 天運:
孔子行年五十有一而不聞道,乃南之沛,見老聃。老聃曰:「子來乎?吾聞子北方之賢者也,子亦得道乎?」孔子曰:「未得也。」老子曰:「子惡乎求之哉?」曰:「吾求之於度數,五年而未得也。」老子曰:「子又惡乎求之哉?」曰:「吾求之於陰陽,十有二年而未得。」
The Revolution of Heaven:...:
When Confucius was in his fifty-first year, he had not heard of the Dao, and went south to Pei to see Lao Dan, who said to him, 'You have come, Sir; have you? I have heard that you are the wisest man of the North; have you also got the Dao?' 'Not yet,' was the reply; and the other went on, 'How have you sought it?' Confucius said, 'I sought it in measures and numbers, and after five years I had not got it.' 'And how then did you seek it?' 'I sought it in the Yin and Yang, and after twelve years I have not found it.'
老子曰:「然。使道而可獻,則人莫不獻之於其君;使道而可進,則人莫不進之於其親;使道而可以告人,則人莫不告其兄弟;使道而可以與人,則人莫不與其子孫。然而不可者,無佗也,中無主而不止,外無正而不行。由中出者,不受於外,聖人不出;由外入者,無主於中,聖人不隱。名,公器也,不可多取。仁義,先王之蘧廬也,止可以一宿而不可以久處,覯而多責。古之至人,假道於仁,託宿於義,以遊逍遙之虛,食於苟簡之田,立於不貸之圃。逍遙,無為也;苟簡,易養也;不貸,無出也。古者謂是采真之遊。
Laozi said, 'Just so! If the Dao could be presented (to another), men would all present it to their rulers; if it could be served up (to others), men would all serve it up to their parents; if it could be told (to others), men would all tell it to their brothers; if it could be given to others, men would all give it to their sons and grandsons. The reason why it cannot be transmitted is no other but this - that if, within, there be not the presiding principle, it will not remain there, and if, outwardly, there be not the correct obedience, it will not be carried out. When that which is given out from the mind (in possession of it) is not received by the mind without, the sage will not give it out; and when, entering in from without, there is no power in the receiving mind to entertain it, the sage will not permit it to lie hid there. Fame is a possession common to all; we should not seek to have much of it. Benevolence and righteousness were as the lodging-houses of the former kings; we should only rest in them for a night, and not occupy them for long. If men see us doing so, they will have much to say against us. The perfect men of old trod the path of benevolence as a path which they borrowed for the occasion, and dwelt in Righteousness as in a lodging which they used for a night. Thus they rambled in the vacancy of Untroubled Ease, found their food in the fields of Indifference, and stood in the gardens which they had not borrowed. Untroubled Ease requires the doing of nothing; Indifference is easily supplied with nourishment; not borrowing needs no outlay. The ancients called this the Enjoyment that Collects the True.
以富為是者,不能讓祿;以顯為是者,不能讓名;親權者,不能與人柄。操之則慄,舍之則悲,而一無所,以闚其所不休者,是天之戮民也。怨、恩、取、與、諫、教、生、殺,八者,正之器也,唯循大變無所湮者,為能用之。故曰:正者,正也。其心以為不然者,天門弗開矣。」
'Those who think that wealth is the proper thing for them cannot give up their revenues; those who seek distinction cannot give up the thought of fame; those who cleave to power cannot give the handle of it to others. While they hold their grasp of those things, they are afraid (of losing them). When they let them go, they are grieved; and they will not look at a single example, from which they might perceive the (folly) of their restless pursuits: such men are under the doom of Heaven. Hatred and kindness; taking and giving; reproof and instruction; death and life: these eight things are instruments of rectification, but only those are able to use them who do not obstinately refuse to comply with their great changes. Hence it is said, "Correction is Rectification." When the minds of some do not acknowledge this, it is because the gate of Heaven (in them) has not been opened.'

鶡冠子 - He Guan Zi

[Warring States (475 BC - 221 BC)]
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泰錄

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1 泰錄:
入論泰鴻之內,出觀神明之外,定制泰一之衷,以為物稽,天有九鴻,地有九州,泰一之道,九皇之傅,請成於泰始之末,見不詳事於名理之外。范無形,嘗無味,以要名理之所會。范者味之正也,味者氣之父母也,精微者天地之始也。不見形臠,而天下歸美焉。名尸神明者,大道是也。夫錯行合意,扶義本仁,積順之所成,先聖之所生也,行其道者有其名,為其事者有其功。故天地成於元氣,萬物乘於天地,神聖乘於道德,以究其理。若上聖皇天者,先聖之所倚威立有命也,故致治之自在己者也,招高者高,招庳者庳,故成形而不變者度也,未離己而在彼者狎漚也,陳體立節,萬世不易,天地之位也。分物紀名,文聖明別,神聖之齊也,法天居地,去方錯圓,神聖之也,象說名物,成功遂事,隱彰不相離,神聖之教也。故流分而神生,動登而明生,明見而形成,形成而功存。故文者所以分物也,理者所以紀名也,天地者同事而異域者也。無規圓者天之文也,無矩方者地之理也,天循文以動,地循理以作者也。二端者神之法也。神聖之人后先天地而尊者也。後天地生,然知天地之始,先天地亡,然知天地之終。道包之,故能知度之,尊重焉,故能改動,之敏明焉,故能制斷之。精神者物之貴大者也,內聖者精神之原也,莫貴焉,故靡不仰制焉。制者所以衛精擢神致氣也,幽則不洩,簡則不煩,不煩則精明達,故能役賢能使神明,百化隨而變,終始從而豫。神明者積精微全粹之所成也。聖道神方,要之極也,帝制神化,治之期也。故師為君而學為臣,上賢為天子,次賢為三公,高為諸侯,易姓而王,不以祖籍為君者,欲同一善之安也。彼天地動作於胸中,然後事成於外,萬物出入焉,然後生物無害,闓闔四時,引移陰陽,怨沒澄物,天下以為自然,此神聖之所以絕眾也。聖原神文有驗而不可見者也。故過人可見,絕人未遠也,神明所以類合者也。故神明錮結其紘,類類生成,用一不窮,影則隨形,響則應聲。故形聲者天地之師也。四時之功,陰陽不能獨為也。聖王者不失本末,故神明終始焉。卒令八風三光之變,經氣不常之故,孰不詔請都理焉。故神靈威明上變光,疾徐緩急中動氣,煞傷毀禍下在地,故天地陰陽之受命,取象於神明之效,既已見矣。天者氣之所總出也,地者理之必然也。故聖人者,出之於天,收之於地,在天地若陰陽者,杜燥濕以法義,與時遷焉。二者聖人存則治,亡則亂者,天失其文,地失其理也。以是知先靈王百神者,上德執大道。凡此者,物之長也。及至乎祖籍之世代繼之,君身雖不賢,然南面稱寡,猶不果亡者,其能受教乎。有道之士者也不然,而能守宗廟存國家者,未之有也。

文子 - Wenzi

[Eastern Han - Jin] 212-231
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[Also known as: 《通玄真經》]

道原

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3 道原:
老子曰:執道以御民者,事來而循之,物動而因之;萬物之化無不應也,百事之變無不耦也。故道者,虛無、平易、清靜、柔弱、純粹素樸,此五者,道之形象也。虛無者道之舍也,平易者道之素也,清靜者道之也,柔弱者道之用也。反者道之常也,柔者道之剛也,弱者道之強也。純粹素樸者道之幹也。虛者中無載也,平者心無累也,嗜欲不載,虛之至也,無所好憎,平之至也,一而不變,靜之至也,不與物雜,粹之至也,不憂不樂,德之至也。夫至人之治也,棄其聰明,滅其文章,依道廢智,與民同出乎公。約其所守,寡其所求,去其誘慕,除其貴欲,捐其思慮。約其所守即察,寡其所求即得,故以中制外,百事不廢,中能得之則外能牧之。中之得也,五藏寧,思慮平,筋骨勁強,耳目聰明。大道坦坦,去身不遠,求之遠者,往而復返。

九守

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守清

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1 守清:
老子曰:人受氣於天者,耳目之於聲色也,鼻口之於芳臭也,肌膚之於寒溫也,其情一也,或以死,或以生,或為君子,或為小人,所以為制者異。神者智之淵也,神清則智明,智者心之府也,智公則心平,人莫於流潦而於澄水,以其清且靜也,故神清意平乃能形物之情,故用之者必假於不用也。夫明者則塵垢不汙也,神清者嗜欲不誤也,故心有所至,則神慨然在之,反之於虛,則消躁藏息矣,此聖人之遊。故治天下者,必達性命之情而後可也。

上德

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4 上德:
老子曰:道以無為有體,視之不見其形,聽之不聞其聲,謂之幽冥者。幽冥者,所以論道,而非道也。夫道者,內視而自反,故人不小學,不大迷,不小惠,不大愚。莫於流潦,而於止水,以其保之,止而不外蕩。月望日奪光,陰不可以承陽,日出星可見,不能與之爭光,末不可以強於本,枝不可以大於幹,上重下輕,其覆必易。一淵不兩蛟,一雌不二雄,一即定,兩即爭。玉在山而草木潤,珠生淵而岸不枯,蚯蚓無筋骨之強,爪牙之利,上食咘堁,下飲黃泉,用心一也。清之為明,杯水可見眸子,濁之為害,河水不見太山,蘭芷不為莫服而不芳,舟浮江海不為莫乘而沉,君子行道不為莫知而慍,性之有也。以清入濁必困辱,以濁入清必覆傾,天二氣即成虹,地二氣即泄藏,人二氣即生病,陰陽不能常,日冬且夏,月不知晝,日不知夜。川廣者魚大,山高者木脩,地廣者德厚,故魚不可以無餌釣,獸不可以空器召。山有猛獸,林木為之不斬,園有螫蟲,葵藿為之不採,國有賢臣,折衝千里,通於道者若車之轉於轂中,不運於己,與之致於千里,終而復始,轉無窮之原也。故舉枉與直,何如不得,舉直與枉,勿與遂往。有鳥將來,張羅而待之,得鳥者羅之一目,今為一目之羅,則無時得鳥,故事或不可前規,物或不可預慮,故聖人畜道待時也。故欲致魚者先通谷,欲來鳥者先樹木,水積而魚聚,木茂而鳥集,為魚得者,非挈而入淵也,為猿得者,非負而上木也,縱之所利而已。足所踐者淺,然待所不踐而後能行,心所知者遍,然待所不知而後能明。川竭而谷虛,丘夷而淵塞,脣亡而齒寒,河水深而讓在山。水靜則清,清則平,平則易,易則見物之形,形不可併,故可以為正。使葉落者,風搖之也,使水濁者,物撓之也,璧鍰之器,礛之功也,莫邪斷割,砥礪之力也,劲與驥致千里而不飛,無裹糧之資而不飢,狡兔得而獵犬烹,高鳥盡而良弓藏,名成功遂身退,天道然也。怒出於不怒,為出於不為,視於無有則得所見,聽於無聲則得所聞。飛鳥反鄉,兔走歸窟,狐死首丘,寒螿洋木,各依其所生也。水火相憎,鼎碛在其間,五味以和,骨肉相愛也,讒人間之,父子相危也。犬豕不擇器而食,俞肥其體,故近死,鳳皇翔於千仞,莫之能致。推固百內而不能自椓,目見百步之外而不能見其眥。因高為山即安而不危,因下為池即淵深而魚鱉歸焉。溝也澇即溢,旱即枯,河海之源淵深而不竭。鱉無耳,而目不可以蔽,精於明也;瞽無目,而耳不可以蔽,精於聰也。混混之水濁,可以濯吾足乎?泠泠之水清,可以濯吾纓乎?絲之為縞也,或為冠,或為远,冠則戴枝之,远則足蹍之。金之勢勝木,一刃不能殘一林之木;土之勢勝水,一掬不能塞江河;水之勢火,一酌不能救一車之薪。冬有雷,夏有雹,寒暑不變其節,霜雪麃麃,日出而流。傾易覆也,倚易翻也,幾易助也,濕易雨也,蘭芷以芳,不得見霜,蟾蜍塗兵,壽在五月之望,精泄者中易殘,華非時者不可食。舌之與齒,孰先弊焉?繩之與矢,孰先直焉?使影曲者形也,使響濁者聲也。與死同病者,難為良醫,與亡國同道者,不可為忠謀。使倡吹竽,使工攝竅,雖中節,以可使決,君形亡焉。聾者不歌,無以自樂,盲者不觀,無以接物。步於林者,不得直道,行於險者,不得履繩,海內其所出,故能大。日不並出,狐不二雄,神龍不匹,猛獸不群,鷙鳥不雙,蓋非橑不蔽日,輪非輻不追疾,橑輪未足恃也。弧弓能射,而非弦不發,發矢之為射,十分之一。飢馬在廄,漠然無聲,投芻其旁,爭心乃生。三寸之管無當,天下不能滿,十石而有塞,百竹而足。循繩而斷即不過,懸衡而量即不差,懸古法以類,有時而遂,杖格之漌,有時而施,是而行之,謂之亂。農夫勞而君子養,愚者言而智者擇,見之明白,處之如玉石,見之黯,必留其謀。百星之明,不如一月之光,十牖畢開,不如一戶之明。蝮蛇不可為足,虎不可為翼,今有六尺之廣,臥而越之,下才不難,立而踰之,上才不易,勢施異也。助祭者得嘗,救鬥者得傷,蔽於不祥之木,為雷霆所撲。日月欲明,濁雲蓋之,河水欲清,沙土穢之,叢蘭欲脩,秋風敗之,人性欲平,嗜欲害之,蒙塵而欲無眯,不可得絜。黃金龜紐,賢者以為佩,土壤布地,能者以為富,故與弱者金玉,不如與之尺素。轂虛而中立三十輻,各盡其力,使一輻獨入,眾輻皆棄,何近遠之能至。橘柚有鄉,萑葦有叢,獸同足者相從游,鳥同翼者相從翔。欲觀九州之地,足無千里之行,無政教之原,而欲為萬民上者,難矣!兇兇者獲,提提者射,故大白若辱,廣德若不足。君子有酒,小人鞭缶,雖不可好,亦可以醜,人之性,便衣綿帛,或射之即被甲,為所不便,以得其便也。三十輻共一轂,各直一鑿,不得相入,猶人臣各守其職也。善用人者,若●之足,眾而不相害,若舌之與齒,堅柔相磨而不相敗。石生而堅,茞生而芳,少而有之,長而逾明。扶之與提,謝之與讓,得之與失,諾之與已,相去千里。再生者不獲,華太早者不須霜而落。汙其準,粉其顙,腐鼠在阼,燒薰於堂,入水而增濡,懷臭而求芳,雖善者不能為工。冬冰可折,夏木可結,時難得而易失。木方盛,終日采之而復生,秋風下霜,一夕而零。質的張而矢射集,林木茂而斧斤入,非或召之也,形勢之所致。乳犬之噬虎,伏雞之搏狸,恩之所加,不量其力。夫待利而登溺者,亦必以將溺之矣,舟能浮能沈,愚者不知足焉。驥驅之不進,引之不止,人君不以取道里。水雖平,必有波,衡雖正,必有差,尺雖齊,必有危,非規矩不能定方員,非準繩無以正曲直,用規矩者,亦有規矩之心。太山之高,倍而不見,秋毫之末,視之可察。竹木有火,不鑽不熏,土中有水,不掘不出,矢之疾,不過二里,跬步不休,跛鱉千里,累土不止,丘山從成。臨河欲魚,不如歸而織網。弓先調而後求勁,馬先順而後求良,人先信而後求能。巧冶不能消木,良匠不能斲冰,物有不可,如之何君子不留意。使人無渡河,可,使河無波,不可。無月不辜,甑終不墮井矣。刺我行者,欲我交,呰我貨者,欲我市,行一棋不足以見知,彈一弦不足以為悲。今有一炭然,掇之爛绯,相近,萬石俱熏,去之十步而死,同氣而異積。有榮華者必有愁悴,上有羅紈下必有麻●,木大者根瞿,山高者基扶。

下德

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7 下德:
老子曰:治物者,不以物以和,治和者,不以和以人,治人者,不以人以君,治君者,不以君以欲,治欲者,不以欲以性,治性者,不以性以德,治德者,不以德以道。以道本人之性,無邪穢,久湛於物即忘其本,即合於若性。衣食禮俗者,非人之性也,所受於外也,故人性欲平,嗜欲害之,唯有道者能遺物反己。有以自,則不失物之情,無以自,則動而惑營。夫縱欲失性,動未嘗正,以治生則失身,以治國則亂人,故不聞道者無以反性。古者聖人得諸己,故令行禁止,凡舉事者,必先平意清神,神清意平,物乃可正。聽失於非譽,目淫於綵色,而欲得事正即難矣,是以貴虛。故水激則波起,氣亂則智昏,昏智不可以為正,波水不可以為平,故聖王執一,以理物之情性。夫一者,至貴無適於天下,聖王託於無適,故為天下命。

老子河上公章句 - Heshanggong Laozi

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德經

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Total 7 paragraphs. Page 1 of 1.