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Condition 1: References "是以聖人方而不割,廉而不劌" 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 |
58 | 道德經: | 其政悶悶,其民淳淳;其政察察,其民缺缺。禍兮福之所倚,福兮禍之所伏。孰知其極?其無正。正復為奇,善復為妖。人之迷,其日固久。是以聖人方而不割,廉而不劌,直而不肆,光而不燿。 |
Dao De Jing: |
(Transformation according to circumstances) The government that seems the most unwise, Oft goodness to the people best supplies; That which is meddling, touching everything, Will work but ill, and disappointment bring. Misery! - happiness is to be found by its side! Happiness! - misery lurks beneath it! Who knows what either will come to in the end? Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time. Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle. |
《文子 - Wenzi》 | [Eastern Han - Jin] 212-231 | Books referencing 《文子》 Library Resources Related resources |
《上義》 | Library Resources |
11 | 上義: | 老子曰:自古及今,未有能全其行者也,故君子不責備於一人,方而不割,廉而不劌,直而不肆,博達而不訾,道德文武,不責備於人以力,自脩以道,而不責於人,易賞也,自修以道,則無病矣。夫夏后氏之璜,不能無瑕,明月之珠,不能無穢,然天下寶之者,不以小惡妨大美。今志人之所短,忘人之所長,而欲求賢於天下,即難矣。夫眾人之見,位之卑身之賤,事之洿辱,而不知其大略,故論人之道,貴即觀其所舉,富即觀其所施,窮即觀其所受,賤即觀其所為,視其所患難以智勇,動以喜樂以觀其守,委以貨財以觀其仁,振以恐懼以觀其節,如此則人情可知矣。 |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《德經》 | Library Resources |
《順化》 | Library Resources |
1 | 順化: | 其政悶悶,其政教寬大,悶悶昧昧,似若不明也。其民醇醇,政教寬大,故民醇醇富厚,相親睦也。其政察察,其政教急疾,言決於口,聽決於耳也。其民缺缺。政教急疾。民不聊生。故缺缺日以踈薄。禍兮福所倚,倚,因也。夫福因禍而生,人遭禍而能悔過責己,修道行善,則禍去福來。福兮禍所伏。禍伏匿於福中,人得福而為驕恣,則福去禍來。孰知其極,禍福更相生,誰能知其窮極時。其無正,無,不也。謂人君不正其身,其無國也。正復為奇,奇,詐也。人君不正,下雖正,復化上為詐也。善復為訞。善人皆復化上為訞祥也。人之迷,其日固久。言人君迷惑失正以來,其日已固久。是以聖人方而不割,聖人行方正者,欲以率下,不以割截人也。廉而不害,聖人廉清,欲以化民,不以傷害人也。今則不然,正己以害人也。直而不肆,肆,申也。聖人雖直,曲己從人,不自申也。光而不曜。聖人雖有獨見之明,當如闇昧,不以曜亂人也。 |
《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 |
《解老》 | Books referencing 《解老》 Library Resources |
12 | 解老: | 所謂方者,內外相應也,言行相稱也。所謂廉者,必生死之命也,輕恬資財也。所謂直者,義必公正,公心不偏黨也。所謂光者,官爵尊貴,衣裘壯麗也。今有道之士,雖中外信順,不以誹謗窮墮;雖死節輕財,不以侮罷羞貪;雖義端不黨,不以去邪罪私;雖勢尊衣美,不以夸賤欺貧。其故何也?使失路者而肯聽習問知,即不成迷也。今眾人之所以欲成功而反為敗者,生於不知道理而不肯問知而聽能。眾人不肯問知聽能,而聖人強以其禍敗適之,則怨。眾人多而聖人寡,寡之不勝眾,數也。今舉動而與天下之為讎,非全身長生之道也,是以行軌節而舉之也。故曰:「方而不割,廉而不劌,直而不肆,光而不耀。」 |
《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 |
《氾論訓》 | Books referencing 《氾論訓》 Library Resources |
18 | 氾論訓: | 故人有厚德,無問其小節;而有大譽,無疵其小故。夫牛蹄之涔,不能生鱔鮪,而蜂房不容鵠卵;小形不足以包大體也。夫人之情,莫不有所短。誠其大略是也,雖有小過,不足以為累;若其大略非也,雖有閭里之行,未足大舉。夫顏喙聚,梁父之大盜也;而為齊忠臣。段幹木,晉國之大駔也;而為文侯師。孟卯妻其嫂,有五子焉;然而相魏,甯其危,解其患。景陽淫酒,被發而御於婦人;威服諸修。此四人者,皆有所短,然而功名不滅者,其略得也。季襄、陳仲子,立節抗行,不入洿君之朝,不食亂世之食,遂餓而死。不能存亡接絕者何?小節伸而大略屈。故小謹者無成功,訾行者不容于眾,體大者節疏,庶距者舉遠。自古及今,五帝三王,未有能全其行者也。故《易》曰:「小過亨,利貞。」言人莫不有過,而不欲其大也。夫堯、舜、湯、武,世主之隆也;齊桓、晉文,五霸之豪英也。然堯有不慈之名,舜有卑父之謗,湯武有放弑之事,五伯有暴亂之謀。是故君子不責備于一人,方正而不以割,廉直而不以切,博通而不以訾,文武而不以責。求于一人則任以人力,自修則以道德。責人以人力,易償也;自修以道德,難為也。難為則行高矣,自償則求澹矣。夫夏后氏之璜不能無考,明月之珠不能無類。然而天下寶之者,何也?其小惡不足妨大美。今志人之所短,而忘人之所修,而求得其賢乎天下,則難矣。夫百里奚之飯牛,伊尹之負鼎,太公之鼓刀,甯戚之商歌,其美有存焉者矣。眾人見其位之卑賤,事之洿辱,而不知其大略,以為不肖。及其為天子三公,而立為諸侯賢相,乃始信於異眾也。夫發於鼎俎之間,出於屠酤之肆,解於累絏之中,興于牛頷之下,洗之以湯沐,祓之以爟火,立之於本朝之上,倚之於三公之位,內不慚於國家,外不愧于諸侯,符勢有以內合。 |
《出土文獻 - Excavated texts》 |
《馬王堆 - Mawangdui》 |
《老子乙 - Laozi B》 |
《老子乙德經》 |
21 | 老子乙德... : | 其正閔閔,其民屯屯,其正察察,其□□□。福,□之所伏;孰知其極?□無正也。正□□□,善復為□。□之悉也,其日固久矣。是以方而不割,兼而不刺,直而不紲,光而不眺。 |
Total 6 paragraphs. Page 1 of 1. |
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