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Condition 1: References "人之迷,其日固久" Matched:3. |
Total 3 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. |
《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。 |
《漢代之後 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平廣記》 | [Northern Song] 977-984 | Library Resources |
《女仙六》 | Library Resources |
《王妙想》 | Library Resources |
1 | 王妙想: | 王妙想,蒼梧女道士也。辟穀服氣。住黃庭觀邊之水傍。朝謁精誠,想念丹府,由是感通。每至月旦,常有光景雲物之異,重嶂幽壑,人所罕到。妙想未嘗言之於人。如是歲餘。朔旦忽有音樂,遙在半空,虛徐不下,稍久散去。又歲餘。忽有靈香郁烈,祥雲滿庭,天樂之音,震動林壑,光燭壇殿,如十日之明。空中作金碧之色,烜爚亂眼,不可相視。須臾,千乘萬騎,懸空而下,皆乘麒麟鳳凰、龍鶴天馬。人物儀衛數千。人皆長丈餘。持戈戟兵杖。旌旛幢蓋。良久,乃鶴蓋鳳車,導九龍之輦,下降壇前。有一人羽衣寶冠,佩劍曳履,昇殿而坐,身有五色光赫然,群仙擁從亦數百人。妙想即往視謁。大仙謂妙想曰:「吾乃帝舜耳。昔勞厭萬國,養道此山。每欲誘教後進,使世人知道無不可教授者。且大道在于內,不在於外;道在身,不在他人。《玄經》所謂修之於身,其德乃具。此蓋修之自己,證仙成真,非他人所能致也。吾覩地司奏。汝於此山三十餘歲。始終如一,守道不邪,存念貞神,遵禀玄戒,汝亦至矣。若無所成證,此乃道之棄人也。《玄經》云:『常善救物,而無棄物。』道之布惠周普,念物物皆欲成之,人人皆欲度之。但是世人福果單微,道氣浮淺,不能精專於道,既有所修,又不勤久。道氣未應。而己中怠,是人自棄道,非道之棄人也。汝精誠一至,將以百生千生。望於所誠,不怠不退。深可悲愍。吾昔遇太上老君,示以《道德真經》,理國理身,度人行教,此亦可以亘天地。塞乾坤。通九天、貫萬物、為行化之要、修證之本,不可譬論而言也。吾常銘之於心。布之於物。弘化濟俗。不敢斯須輙有怠替。至今禀奉師匠。終刼之寶也。但世俗浮詐迷妄者多,嗤謙光之人,以為懦怯;輕退身之道,以為迂劣;笑絕聖棄智之旨,以為荒唐;鄙絕仁棄義之詞,以為勁捷。此蓋迷俗之不知也。玄聖之意,將欲還淳復朴、崇道黜邪。斜徑既除,至道自顯;淳朴已立。澆兢自袪。此則裁制之義無所施,兼愛之慈無所措,昭灼之聖無所用,機譎之智無所行。天下混然,歸乎大順,此玄聖之大旨也。奈何世俗浮偽,人奔奢巧,帝王不得以靜理,則萬緒交馳矣;道化不得以坦行,則百家紛競矣。故曰:人之自迷,其日固久。若洗心潔己,獨善其身,能以至道為師資,長生為歸趣,亦難得其人也。吾以汝修學勤篤,暫來省視。爾天骨宿禀,復何疑乎。汝必得之也。吾昔于民間,年尚冲幼,忽感太上大道君降於曲室之中,教以修身之道,理國之要,使吾瞑目安坐,冉冉乘空,至南方之國曰揚州。上直牛斗,下瞰淮澤,入十龍之門,泛昭回之河,瓠瓜之津,得水源號方山,四面各闊千里。中有玉城瑤闕,云九疑之山。山有九峯。峯有一水。九江分流其下,以注六合,周而復始。泝上於此。以灌天河,故九水源出此山也。上下流注,周于四海,使我導九州、開八域,而歸功此山。山有三宮,一名天帝宮,二名紫微宮,三名清源宮。吾以曆數既往,歸理此山,上居紫微,下鎮于此。常以久視無為之道,分命仙官,下教於人。夫諸天上聖,高真大仙。愍刼曆不常。代運流轉,陰陽倚伏,生死推遷。俄爾之間,人及陽九百六之會,孜孜下教。以救於人。愈切於世人之求道也。世人求道,若存若亡,繫念存心,百萬中無一人勤久者。天真憫俗,常在人間,隱景化形,隨方開悟,而千萬人中無一人可教者。古有言曰:『修道如初。得道有餘。多是初勤中惰,前功併棄耳。道豈負於人哉。汝布宣我意,廣令開曉也。此山九峯者。皆有宮室,命真官主之。其下有寶玉五金、靈芝神草、三天所鎮之藥、太上所藏之經,或在石室洞臺、雲崖嵌谷。故亦有靈司主掌,巨虬猛獸,螣蛇毒龍,以為備衛。一曰長安峯。二曰萬年峯。三曰宗正峯。四曰大理峯。五曰天寶峯。六曰廣得峯。七曰宜春峯。八曰宜城峯。九曰行化峯。下有宮闕,各為理所。九水者,一曰銀花水,二曰復淑水,三曰巢水,四曰許泉,五曰歸水,六曰沙水,七曰金花水,八曰永安水,九曰晉水。此九水支流四海,周灌無窮。山中異獸珍禽,無所不有,無毒螫鷙玃之物,可以度世,可以養生,可以修道,可以登真也。汝居山以來,未嘗遊覽四表,拂衣塵外,遐眺空碧,俯睇岑巒,固不可得而知也。吾為汝導之,得不勉之、修之,佇駕景策空,然後倒景而研其本末也。」於是命侍臣,以《道德》二經及駐景靈丸授之而去。如是一年或三五降于黃庭觀。十年後,妙想白日升天。茲山以舜修道之所,故曰道州營道縣。出《集仙錄》 |
Total 3 paragraphs. Page 1 of 1. |
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