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| Condition 1: References "甘其食，美其服" Matched:10. |
| Total 10 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《莊子》 Library Resources Source Related resources |
《外篇 - Outer Chapters》 | Library Resources |
《胠篋 - Cutting open Satchels》 | English translation: James Legge [?] | Books referencing 《胠篋》 Library Resources |
| 3 | 胠篋: | 子獨不知至德之世乎？昔者容成氏、大庭氏、伯皇氏、中央氏、栗陸氏、驪畜氏、軒轅氏、赫胥氏、尊盧氏、祝融氏、伏羲氏、神農氏，當是時也，民結繩而用之，甘其食，美其服，樂其俗，安其居，鄰國相望，雞狗之音相聞，民至老死而不相往來。若此之時，則至治已。今遂至使民延頸舉踵曰「某所有賢者」，贏糧而趣之，則內棄其親而外去其主之事，足跡接乎諸侯之境，車軌結乎千里之外，則是上好知之過也。上誠好知而無道，則天下大亂矣。何以知其然邪？夫弓、弩、畢、弋、機變之知多，則鳥亂於上矣；鉤餌、罔、罟罾笱之知多，則魚亂於水矣；削格、羅落、罝罘之知多，則獸亂於澤矣；知詐漸毒、頡滑堅白、解垢同異之變多，則俗惑於辯矣。故天下每每大亂，罪在於好知。故天下皆知求其所不知而莫知求其所已知者，皆知非其所不善而莫知非其所已善者，是以大亂。故上悖日月之明，下爍山川之精，中墮四時之施，惴耎之蟲，肖翹之物，莫不失其性。甚矣夫好知之亂天下也！自三代以下者是已。舍夫種種之民而悅夫役役之佞，釋夫恬淡無為而悅夫啍啍之意，啍啍已亂天下矣。 |
| Cutting open Satchels:...: |
Are you, Sir, unacquainted with the age of perfect virtue? Anciently there were Rong-cheng, Da-ting, Bo-huang, Zhong-yang, Li-lu,Li-Chu, Xian-yuan, He-xu, Zun-lu, Zhu-rong, Fu-xi, and Shen-nong. In their times the people made knots on cords in carrying on their affairs. They thought their (simple) food pleasant, and their (plain) clothing beautiful. They were happy in their (simple) manners, and felt at rest in their (poor) dwellings. (The people of) neighbouring states might be able to descry one another; the voices of their cocks and dogs might be heard (all the way) from one to the other; they might not die till they were old; and yet all their life they would have no communication together. In those times perfect good order prevailed. Now-a-days, however, such is the state of things that you shall see the people stretching out their necks, and standing on tiptoe, while they say, 'In such and such a place there is a wise and able man.' Then they carry with them whatever dry provisions they may have left, and hurry towards it, abandoning their parents in their homes, and neglecting the service of their rulers abroad. Their footsteps may be traced in lines from one state to another, and the ruts of their chariot-wheels also for more than a thousand li. This is owing to the error of their superiors in their (inordinate) fondness for knowledge. When those superiors do really love knowledge, but do not follow the (proper) course, the whole world is thrown into great confusion. How do I know that the case is so? The knowledge shown in the (making of) bows, cross-bows, band-nets, stringed arrows, and contrivances with springs is great, but the birds are troubled by them above; the knowledge shown in the hooks, baits, various kinds of nets, and bamboo traps is great, but the fishes are disturbed by them in the waters; the knowledge shown in the arrangements for setting nets, and the nets and snares themselves, is great, but the animals are disturbed by them in the marshy grounds. (So), the versatility shown in artful deceptions becoming more and more pernicious, in ingenious discussions as to what is hard and what is white, and in attempts to disperse the dust and reconcile different views, is great, but the common people are perplexed by all the sophistry. Hence there is great disorder continually in the world, and the guilt of it is due to that fondness for knowledge. Thus it is that all men know to seek for the knowledge that they have not attained to; and do not know to seek for that which they already have (in themselves); and that they know to condemn what they do not approve (in others), and do not know to condemn what they have allowed in themselves - it is this which occasions the great confusion and disorder. It is just as if, above, the brightness of the sun and moon were darkened; as if, beneath, the productive vigour of the hills and streams were dried up; and as if, between, the operation of the four seasons were brought to an end: in which case there would not be a single weak and wriggling insect, nor any plant that grows up, which would not lose its proper nature. Great indeed is the disorder produced in the world by the love of knowledge. From the time of the three dynasties downwards it has been so. The plain and honest-minded people are neglected, and the plausible representations of restless spirits received with pleasure; the quiet and unexciting method of non-action is put away, and pleasure taken in ideas garrulously expressed. It is this garrulity of speech which puts the world in disorder. |
《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 |
| 80 | 道德經: | 小國寡民。使有什伯之器而不用；使民重死而不遠徙。雖有舟輿，無所乘之，雖有甲兵，無所陳之。使民復結繩而用之，甘其食，美其服，安其居，樂其俗。鄰國相望，雞犬之聲相聞，民至老死，不相往來。 |
| Dao De Jing: |
(Standing alone) In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it). Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them. I would make the people return to the use of knotted cords (instead of the written characters). They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment. There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it. |
《史書 - Histories》 | Related resources |
《史記 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史記》 Library Resources Source Related resources |
《列傳》 | Books referencing 《列傳》 Library Resources |
《貨殖列傳》 | Books referencing 《貨殖列傳》 Library Resources |
| 1 | 貨殖列傳: | 老子曰：「至治之極，鄰國相望，雞狗之聲相聞，民各甘其食，美其服，安其俗，樂其業，至老死，不相往來。」必用此為務，輓近世涂民耳目，則幾無行矣。 |
《醫學 - Chinese Medicine》 | Related resources |
《黃帝內經 - Huangdi Neijing》 | [Warring States - Western Han (475 BC - 9)] | Library Resources Related resources |
《素問 - Suwen》 | Library Resources |
《上古天真論》 | Library Resources |
| 2 | 上古天真... : | 夫上古聖人之教下也，皆謂之虛邪賊風，避之有時，恬惔虛无，真氣從之，精神內守，病安從來。是以志閑而少欲，心安而不懼，形勞而不倦，氣從以順，各從其欲，皆得所願。故美其食，任其服，樂其俗，高下不相慕，其民故曰朴。是以嗜欲不能勞其目，淫邪不能惑其心，愚智賢不肖不懼於物，故合於道。所以能年皆度百歲，而動作不衰者，以其德全不危也。 |
《出土文獻 - Excavated texts》 |
《馬王堆 - Mawangdui》 |
《老子甲 - Laozi A》 |
《老子甲德經》 |
| 29 | 老子甲德... : | 小邦寡民。使十百人之器毌用；使民重死而遠送。有車周無所乘之，有甲兵無所陳□。□□□□□□用之，甘其食，美其服，樂其俗，安其居。鄰邦相望，雞狗之聲相聞，民□□□□□□□。 |
《老子乙 - Laozi B》 |
《老子乙德經》 |
| 30 | 老子乙德... : | 小國寡民。使有十百人器而勿用；使民重死而遠徙；又周車無所乘之；有甲兵無所陳之。使民復結繩而用之，甘其食，美其服，樂其俗，安其居。鄰國相望，雞犬之□□聞，民至老死，不相往來。 |
《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 |
| 29 | 德經: | 小國寡民，聖人雖治大國，猶以為小，儉約不奢泰，民雖衆，猶若寡乏，不敢勞也。使民重死，君能為人興利除害，各得其所，則民重死而貪生也。而不遠徙，政令不煩，則民安其業，故不遠遷，離其常處也。雖有舟輿，無所乘之，清静無為，不好出入。雖有甲兵，無所陳之，無怨惡於天下。甘其食，甘其蔬食，不漁食百姓也。美其衣，美其惡衣，不貴五色。安其居，安其茅茨，不好文飾之屋。樂其俗，樂其質樸之俗。鄰國相望，鷄狗之聲相聞，相去近也。民至老死，不相往來。無情欲也。 |
《卷三十七》 | Library Resources |
《莊子》 | Library Resources |
《胠篋》 | Library Resources |
| 1 | 胠篋: | 昔者，容成氏、大庭氏、伯皇氏、中央氏、栗陸氏、驪畜氏、軒轅氏、赫胥氏、尊盧氏，祝融氏、伏戲氏、神農氏、當是之時，民結繩而用之，足以紀要而已。甘其食，美其服，適故常甘，當故常美，若思夫侈靡，則無時慊意矣。樂其俗，安其居，鄰國相望，雞犬之音相聞，人至老死而不相往來，無求之至。若此之時，則至治已。今遂至使民延頸舉踵曰：某所有賢者，贏糧而趣之，則內弃其親，而外弃本書弃作去其主之事，足迹接乎諸侯之境，車軌結乎千里之外，至治之迹，猶致斯弊。則是上好智之過也。上謂至治至治作好知之君，智而好之，則有斯過矣。上誠好智而無道，天下大亂矣。何以知其然耶，夫弓弩畢弋機變之智多，則鳥亂於上矣。鈎餌罟罛罾笱之智多，則魚亂於水矣。削格羅落罝罘之智多，則獸亂於澤矣。攻之逾密，避之逾巧，則雖禽獸猶不可圖之以智，而况人哉。故治天下者唯不任知，任知則無妙也。智詐同異之變多，則俗惑於辯矣。上之所多者，下不能安其少也。性少而以逐多，則迷矣。 |
《藝文類聚》 | [Tang] 624 | Library Resources |
《卷一十一》 | Library Resources |
《帝王部一》 | Library Resources |
《總載帝王》 | Library Resources |
| 17 | 總載帝王: |
《尸子》曰：孔子曰：商汝知君之為君乎。子夏曰：魚失水則死，水失魚猶為水也。孔子曰：商知之矣。莊子曰：赫胥氏之時，民居不知所為，行不知所之，含哺而熙，鼓腹而遊。 又曰：昔容成氏大庭氏柏皇氏軒轅氏尊盧氏伏羲氏，當是時也。結繩而用之，甘其食，美其服，樂其俗，安其居，鄰國相望，雞狗之音相聞，民至老死，不相往來，若此時則至治也。 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《皇王部一》 | Library Resources |
《敘皇王上》 | Library Resources |
| 41 | 敘皇王上: |
《莊子》曰：盜跖曰：「古之禽獸多而人民少，於是人皆巢居以避之，晝拾橡栗，暮棲木上，故命之曰有巢氏之民。古者人不知衣服，夏則多積薪，冬則煬之，故命之曰知生之人。神農之代，臥則居居，起則于于。知其母，不知其父，與麋鹿同處，耕而食，織而衣，無有相害之心。此至德之隆也。 又曰：夫帝王之德以天地為宗，以道德為主，以無為為常。無為也，用為天下而有余。 又曰：天道運而無所積，故萬物成；帝道運而無所積，故天下歸；聖道運而無所積，故海內服。此三者恣物之性而無所牽滯。明於天，通於聖，六通四辟於帝王之德者，其自為也。夫虛靜恬淡寂寞無為者，萬物之本。以此處上，帝王天子之德也。 又曰：廣成子曰：「得吾道者，上為皇而下為王；郭璞曰：皇王之稱，隨世之上下耳。其於得通變之道以應無窮，一也。失吾道者，上見光而下為土。失無窮之道，則自信於一，變而不能均同上下矣，故俯仰異心也。」 又曰：赫胥氏之時，民居不知所為，行不知所之，含哺而熙，鼓腹而游。民能以此矣。 又曰：昔容成氏、大庭氏、柏皇氏、中央氏、栗陸氏、驪連氏、軒轅氏、赫胥氏、尊盧氏、祝融氏、伏羲氏、神農氏，當是時也，民結繩而用之，郭象曰：足以紀要而已也。甘其食，美其服，適故常甘，當故常美，若思夫侈靡，則無時慊矣。樂其俗，安其居，鄰國相望，雞狗之音相聞，民至老死而不相往來。無求之至也。若此之時，則至治也已。 又曰：古之王天下者，知雖落天下不自慮也；辯雖彫萬物不自說也；能雖窮海內不自為也。天不產而萬物化，地不長而萬物育，帝王無為而天下功。故曰：「莫神於天，莫富於地，莫大於帝王。」故曰：「帝王之德配天地。」此乘天地、馳萬物而用，人君之道也。 又曰：至德之世不尚賢，不使能，民如野鹿，正而不知以為義，相愛而不知以為仁，實而不知以為忠，當而不知以為信。 又曰：聖人之靜也，非曰其靜也善，故靜也。萬物無足以撓心者，故靜也。郭象曰：撓亂也。夫靈靜恬淡寂寞無為者，天地之平而道德之至也，故帝王聖人休焉。 |
| Total 10 paragraphs. Page 1 of 1. |
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