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Scope: Dao De Jing Request type: Paragraph
Condition 1: Contains parallel passages with 解老 Matched:70.
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《道德經 - Dao De Jing》

[Warring States (475 BC - 221 BC)] English translation: James Legge [?]
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[Also known as: 《老子》, "Tao Te Ching", "Laozi"]

1 道德經:
道可道,非常道。名可名,非常名。無名天地之始;有名萬物之母。故常無欲,以觀其妙;常有欲,以觀其徼。此兩者,同出而異名,同謂之玄。玄之又玄,衆妙之門。
Dao De Jing:
(Embodying the Dao)
The Dao that can be trodden is not the enduring and unchanging Dao. The name that can be named is not the enduring and unchanging name. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

韓非子·解老#25
凡理者,方圓、短長、麤靡、堅脆之分也。故理定而後可得道也。故定理有存亡,有死生,有盛衰。夫物之一存一亡,乍死乍生,初盛而後衰者,不可謂常。唯夫與天地之剖判也具生,至天地之消散也不死不衰者謂常。而常者,無攸易,無定理,無定理非在於常所,是以不可道也。聖人觀其玄虛,用其周行,強字之曰道,然而可論,故曰:「道之可道,非常道也。」

12 道德經:
五色令人目盲;五音令人耳聾;五味令人口爽;馳騁田獵,令人心發狂;難得之貨,令人行妨。是以聖人為腹不為目,故去彼取此。
Dao De Jing:
(The repression of the desires)
Colour's five hues from the eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavours five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.
Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.

韓非子·解老#8
所謂大丈夫者,謂其智之大也。所謂處其厚不處其薄者,行情實而去禮貌也。所謂處其實不處其華者,必緣理不徑絕也。所謂去彼取此者,去貌徑絕而取緣理好情實也。故曰:「去彼取此。

14 道德經:
視之不見,名曰夷;聽之不聞,名曰希;搏之不得,名曰微。此三者不可致詰,故混而為一。其上不皦,其下不昧。繩繩不可名,復歸於無物。是謂無狀之狀,無物之象,是謂惚恍。迎之不見其首,隨之不見其後。執古之道,以御今之有。能知古始,是謂道紀。
Dao De Jing:
(The manifestation of the mystery)
We look at it, and we do not see it, and we name it 'the Equable.' We listen to it, and we do not hear it, and we name it 'the Inaudible.' We try to grasp it, and do not get hold of it, and we name it 'the Subtle.' With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One. Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable. We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Dao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Dao.

韓非子·解老#24
人希見生象也,而得死象之骨,案其圖以想其生也,故諸人之所以意想者皆謂之象也。今道雖不可得聞見,聖人執其見功以處見其形,故曰:「無狀之狀,無物之象。

23 道德經:
希言自然,故飄風不終朝,驟雨不終日。孰為此者?天地。天地尚不能久,而況於人乎?故從事於道者,道者,同於道;德者,同於德;失者,同於失。同於道者,道亦樂得之;同於德者,德亦樂得之;同於失者,失亦樂得之。信不足,焉有不信焉。
Dao De Jing:
(Absolute vacancy)
Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man!
Therefore when one is making the Dao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail.
Hence, those with whom he agrees as to the Dao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining (to the Dao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others).

韓非子·解老#28
周公曰:「冬日之閉凍也不固,則春夏之長草木也不茂。」天地不能常侈常費,而況於人乎?故萬物必有盛衰,萬事必有弛張,國家必有文武,官治必有賞罰。是以智士儉用其財則家富,聖人愛寶其神則精盛,人君重戰其卒則民眾。民眾則國廣,是以舉之曰:「儉故能廣。」

37 道德經:
道常無為而無不為。侯王若能守之,萬物將自化。化而欲作,吾將鎮之以無名之樸。無名之樸,夫亦將無欲。不欲以靜,天下將自定。
Dao De Jing:
(The exercise of government)
The Dao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do.
If princes and kings were able to maintain it, all things would of themselves be transformed by them.
If this transformation became to me an object of desire, I would express the desire by the nameless simplicity.

Simplicity without a name
Is free from all external aim.
With no desire, at rest and still,
All things go right as of their will.

韓非子·解老#2
所以貴無為無思為虛者,謂其意無所制也。夫無術者,故以無為無思為虛也。夫故以無為無思為虛者,其意常不忘虛,是制於為虛也。虛者,謂其意無所制也。今制於為虛,是不虛也。虛者之無為也,不以無為為有常,不以無為為有常則虛,虛則德盛,德盛之謂上德,故曰:「上德無為而無不為也。

38 道德經:
上德不德,是以有德;下德不失德,是以無德。上德無為而無以為;下德為之而有以為。上仁為之而無以為;上義為之而有以為。上禮為之而莫之應,則攘臂而扔之。故失道而後德,失德而後仁,失仁而後義,失義而後禮。夫禮者,忠信之薄,而亂之首。前識者,道之華,而愚之始。是以大丈夫處其厚,不居其薄;處其實,不居其華。故去彼取此。
Dao De Jing:
(About the attributes of the Dao)
(Those who) possessed in highest degree the attributes (of the Dao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure).
(Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing.
(Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing.
(Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them.
Thus it was that when the Dao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.
Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Dao, and is the beginning of stupidity.
Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.

韓非子·解老#1
德者,內也。得者,外也。上德不德,言其神不淫於外也。神不淫於外則身全,身全之謂德。德者,得身也。凡德者,以無為集,以無欲成,以不思安,以不用固。為之欲之,則德無舍,德無舍則不全。用之思之則不固,不固則無功,無功則生於德。德則無德,不德則在有德。故曰:「上德不德,是以有德。
韓非子·解老#2
所以貴無為無思為虛者,謂其意無所制也。夫無術者,故以無為無思為虛也。夫故以無為無思為虛者,其意常不忘虛,是制於為虛也。虛者,謂其意無所制也。今制於為虛,是不虛也。虛者之無為也,不以無為為有常,不以無為為有常則虛,虛則德盛,德盛之謂上德,故曰:「上德無為而無不為也。
韓非子·解老#3
仁者,謂其中心欣然愛人也。其喜人之有福,而惡人之有禍也。生心之所不能已也,非求其報也。故曰:「上仁為之而無以為也。」
韓非子·解老#4
義者,君臣上下之事,父子貴賤之差也,知交朋友之接也,親疏內外之分也。臣事君宜,下懷上宜,子事父宜,賤敬貴宜,知交友朋之相助也宜,親者內而疏者外宜。義者,謂其宜也,宜而為之,故曰:「上義為之而有以為也。」
韓非子·解老#5
禮者,所以貌情也,群義之文章也,君臣父子之交也,貴賤賢不肖之所以別也。中心懷而不諭,故疾趨卑拜而明之。實心愛而不知,故好言繁辭以信之。禮者,外節之所以諭內也。故曰:「禮以貌情也。」凡人之為外物動也,不知其為身之禮也。眾人之為禮也,以尊他人也,故時勸時衰。君子之為禮,以為其身,以為其身,故神之為上禮,上禮神而眾人貳,故不能相應,不能相應,故曰:「上禮為之而莫之應。」眾人雖貳,聖人之復恭敬盡手足之禮也不衰,故曰:「攘臂而仍之。」道有積而德有功,德者道之功。功有實而實有光,仁者德之光。光有澤而澤有事,義者仁之事也。事有禮而禮有文,禮者義之文也。故曰:「失道而後失德,失德而後失仁,失仁而後失義,失義而後失禮。」
韓非子·解老#6
禮為情貌者也,文為質飾者也。夫君子取情而去貌,好質而惡飾。夫恃貌而論情者,其情惡也;須飾而論質者,其質衰也。何以論之?和氏之璧,不飾以五采,隋侯之珠,不飾以銀黃,其質至美,物不足以飾之。夫物之待飾而後行者,其質不美也。是以父子之間,其禮樸而不明,故曰:「禮薄也。」凡物不並盛,陰陽是也。理相奪予,威德是也。實厚者貌薄,父子之禮是也。由是觀之,禮繁者實心衰也。然則為禮者,事通人之樸心者也。眾人之為禮也,人應則輕歡,不應則責怨。今為禮者事通人之樸心,而資之以相責之分,能毋爭乎?有爭則亂,故曰:「禮者,忠信之薄也,而亂之首乎。
韓非子·解老#7
先物行先理動之謂前識,前識者,無緣而忘意度也。何以論之?詹何坐,弟子侍,有牛鳴於門外,弟子曰:「是黑牛也而白題。」詹何曰:「然,是黑牛也,而白在其角。」使人視之,果黑牛而以布裹其角。以詹子之術,嬰眾人之心,華焉殆矣,故曰「道之華也」。嘗試釋詹子之察,而使五尺之愚童子視之,亦知其黑牛而以布裹其角也。故以詹子之察,苦心傷神,而後與五尺之愚童子同功,是以曰「愚之首也」。故曰:「前識者道之華也,而愚之首也。
韓非子·解老#8
所謂大丈夫者,謂其智之大也。所謂處其厚不處其薄者,行情實而去禮貌也。所謂處其實不處其華者,必緣理不徑絕也。所謂去彼取此者,去貌徑絕而取緣理好情實也。故曰:「去彼取此。

46 道德經:
天下有道,卻走馬以糞。天下無道,戎馬生於郊。禍莫大於不知足;咎莫大於欲得。故知足之足,常足矣。
Dao De Jing:
(The moderating of desire or ambition)
When the Dao prevails in the world, they send back their swift horses to (draw) the dung- carts. When the Dao is disregarded in the world, the war-horses breed in the border lands.
There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.

韓非子·解老#20
有道之君,外無怨讎於鄰敵,而內有德澤於人民。夫外無怨讎於鄰敵者,其遇諸侯也外有禮義。內有德澤於人民者,其治人事也務本。遇諸侯有禮義則役希起,治民事務本則淫奢止。凡馬之所以大用者,外供甲兵,而內給淫奢也。今有道之君,外希用甲兵,而內禁淫奢。上不事馬於戰鬥逐北,而民不以馬遠淫通物,所積力唯田疇,積力於田疇必且糞灌,故曰:「天下有道,卻走馬以糞也。
韓非子·解老#21
人君者無道,則內暴虐其民,而外侵欺其鄰國。內暴虐則民產絕,外侵欺則兵數起。民產絕則畜生少,兵數起則士卒盡。畜生少則戎馬乏,士卒盡則軍危殆。戎馬乏則將馬出,軍危殆則近臣役。馬者,軍之大用;郊者,言其近也。今所以給軍之具於將馬近臣,故曰:「天下無道,戎馬生於郊矣。
韓非子·解老#22
人有欲則計會亂,計會亂而有欲甚,有欲甚則邪心勝,邪心勝則事經絕,事經絕則禍難生。由是觀之,禍難生於邪心,邪心誘於可欲。可欲之類,進則教良民為姦,退則令善人有禍。姦起則上侵弱君,禍至則民人多傷。然則可欲之類,上侵弱君而下傷人民。夫上侵弱君而下傷人民者,大罪也。故曰:「禍莫大於可欲。」是以聖人不引五色,不淫於聲樂,明君賤玩好而去淫麗。人無毛羽,不衣則不犯寒。上不屬天,而下不著地,以腸胃為根本,不食則不能活。是以不免於欲利之心,欲利之心不除,其身之憂也。故聖人衣足以犯寒,食足以充虛,則不憂矣。眾人則不然,大為諸侯,小餘千金之資,其欲得之憂不除也,胥靡有免,死罪時活,今不知足者之憂,終身不解,故曰:「禍莫大於不知足。」故欲利甚於憂,憂則疾生,疾生而智慧衰,智慧衰則失度量,失度量則妄舉動,妄舉動則禍害至,禍害至而疾嬰內,疾嬰內則痛禍薄外,痛禍薄外則苦痛雜於腸胃之間,苦痛雜於腸胃之間則傷人也憯,憯則退而自咎,退而自咎也生於欲利,故曰:「咎莫憯於欲利。」

48 道德經:
為學日益,為道日損。損之又損,以至於無為。無為而無不為。取天下常以無事,及其有事,不足以取天下。
Dao De Jing:
(Forgetting knowledge)
He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Dao (seeks) from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.
He who gets as his own all under heaven does so by giving himself no trouble (with that end). If one take trouble (with that end), he is not equal to getting as his own all under heaven.

韓非子·解老#2
所以貴無為無思為虛者,謂其意無所制也。夫無術者,故以無為無思為虛也。夫故以無為無思為虛者,其意常不忘虛,是制於為虛也。虛者,謂其意無所制也。今制於為虛,是不虛也。虛者之無為也,不以無為為有常,不以無為為有常則虛,虛則德盛,德盛之謂上德,故曰:「上德無為而無不為也。

50 道德經:
出生入死。生之徒,十有三;死之徒,十有三;人之生,動之死地,十有三。夫何故?以其生,生之厚。蓋聞善攝生者,陸行不遇兕虎,入軍不被甲兵;兕無所投其角,虎無所措其爪,兵無所容其刃。夫何故?以其無死地。
Dao De Jing:
(The value set on life)
Men come forth and live; they enter (again) and die.
Of every ten three are ministers of life (to themselves); and three are ministers of death.
There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life.
But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

韓非子·解老#26
人始於生而卒於死。始之謂出,卒之謂入,故曰:「出生入死。」人之身三百六十節,四肢,九竅,其大具也。四肢與九竅十有三者,十有三者之動靜盡屬於生焉。屬之謂徒也,故曰:「生之徒也十有三者。」至死也十有三具者皆還而屬之於死,死之徒亦有十三,故曰:「生之徒,十有三;死之徒,十有三。」凡民之生生而生者固動,動盡則損也,而動不止,是損而不止也,損而不止則生盡,生盡之謂死,則十有三具者皆為死死地也。故曰:「民之生,生而動,動皆之死地,之十有三。」是以聖人愛精神而貴處靜,此甚大於兕虎之害。夫兕虎有域,動靜有時,避其域,省其時,則免其兕虎之害矣。民獨知兕虎之有爪角也,而莫知萬物之盡有爪角也,不免於萬物之害。何以論之?時雨降集,曠野閒靜,而以昏晨犯山川,則風露之爪角害之。事上不忠,輕犯禁令,則刑法之爪角害之。處鄉不節,憎愛無度,則爭鬥之爪角害之。嗜慾無限,動靜不節,則痤疽之爪角害之。好用其私智而棄道理,則網羅之爪角害之。兕虎有域,而萬害有原,避其域,塞其原,則免於諸害矣。凡兵革者,所以備害也。重生者雖入軍無忿爭之心,無忿爭之心則無所用救害之備。此非獨謂野處之軍也,聖人之遊世也無害人之心,無害人之心則必無人害,無人害則不備人,故曰:「陸行不遇兕虎。」入山不恃備以救害,故曰:「入軍不備甲兵。」遠諸害,故曰:「兕無所投其角,虎無所錯其爪,兵無所容其刃。」不設備而必無害,天地之道理也。體天地之道,故曰:「無死地焉。」動無死地,而謂之「善攝生」矣。

53 道德經:
使我介然有知,行於大道,唯施是畏。大道甚夷,而民好徑。朝甚除,田甚蕪,倉甚虛;服文綵,帶利劍,厭飲食,財貨有餘;是謂盜夸。非道也哉!
Dao De Jing:
(Increase of evidence)
If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Dao, what I should be most afraid of would be a boastful display.
The great Dao (or way) is very level and easy; but people love the by-ways.
Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth; - such (princes) may be called robbers and boasters. This is contrary to the Dao surely!

韓非子·解老#31
書之所謂大道也者,端道也。所謂貌施也者,邪道也。所謂徑大也者,佳麗也。佳麗也者,邪道之分也。朝甚除也者,獄訟繁也。獄訟繁則田荒,田荒則府倉虛,府倉虛則國貧,國貧而民俗淫侈,民俗淫侈則衣食之業絕,衣食之業絕則民不得無飾巧詐,飾巧詐則知采文,知采文之謂服文采。獄訟繁、倉廩虛、而有以淫侈為俗,則國之傷也若以利劍刺之。故曰:「帶利劍。」諸夫飾智故以至於傷國者,其私家必富,私家必富,故曰:「資貨有餘。」國有若是者,則愚民不得無術而效之,效之則小盜生。由是觀之,大姦作則小盜隨,大姦唱則小盜和。竽也者,五聲之長者也,故竽先則鍾瑟皆隨,竽唱則諸樂皆和。今大姦作則俗之民唱,俗之民唱則小盜必和,服文采,帶利劍,厭飲食,而貨資有餘者,是之謂盜竽矣。

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