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Chinese Text Project
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Scope: Request type: Paragraph
Condition 1: References "必貴以賤為本" Matched:14.
Total 14 paragraphs. Page 1 of 2. Jump to page 1 2

先秦兩漢 - Pre-Qin and Han

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儒家 - Confucianism

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說苑 - Shuo Yuan

[Western Han (206 BC - 9)] Liu Xiang
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談叢

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16 談叢:
必貴以賤為本,必高以下為基。天將與之,必先苦之;天將毀之,必先累之。孝於父母,信於交友,十步之澤,必有香草;十室之邑,必有忠士。草木秋死,松柏獨在;水浮萬物,玉石留止。饑渴得食,誰能不喜?賑窮救急,何患無有?視其所以,觀其所使,斯可知已。乘輿馬不勞致千里,乘船楫不游絕江海;智莫大於闕疑,行莫大於無悔也。制宅名子,足以觀士。利不兼,賞不倍;忽忽之謀,不可為也,惕惕之心,不可長也。

潛夫論 - Qian Fu Lun

[Eastern Han] 102-167 Wang Fu
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救邊

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8 救邊:
且夫國以民為基,貴以賤為本。是以聖王養民,愛之如子,憂之如家,危者安之,亡者存之,救其災患,除其禍亂。是故鬼方之伐,非好武也,玁狁于攘,非貪土也,「以振民育德」,安彊宇也。「古者,天子守在四夷」,「自彼互、羌,莫不來享」,普天思服,行葦賴德。況近我民蒙禍若此,可無救乎?

邊議

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5 邊議:
除其仁恩,且以計利言之。國以民為基,貴以賤為本。願察開闢以來,民危而國安者誰也?上貧而下富者誰也?故曰:「夫君國,將民之以,民實瘠,而君安得肥?」夫以小民受天永命,竊願聖主深惟國基之傷病,遠慮禍福之所生。

道家 - Daoism

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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"]

39 道德經:
昔之得一者:天得一以清;地得一以寧;神得一以靈;谷得一以盈;萬物得一以生;侯王得一以為天下貞。其致之,天無以清,將恐裂;地無以寧,將恐發;神無以靈,將恐歇;谷無以盈,將恐竭;萬物無以生,將恐滅;侯王無以貴高將恐蹶。故貴以賤為本,高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本耶?非乎?故致數譽無譽。不欲琭琭如玉,珞珞如石。
Dao De Jing:
(The origin of the law)
The things which from of old have got the One (the Dao) are -
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.

All these are the results of the One (Dao).
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, 'twould break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.

Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

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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8 道原:
老子曰:夫得道者,志弱而事強,心虛而應當。志弱者柔毳安靜,藏於不取,行於不能,澹然無為,動不失時,故「貴必以賤為本,高必以下為基。」託小以包大,在中以制外,行柔而剛,力無不勝敵無不陵,應化揆時,莫能害之。欲剛者必以柔守之,欲強者必以弱保之,積柔即剛,積弱即強,觀其所積,以知存亡。強勝不若己者,至於若己者而格,柔勝出於己者,其力不可量,故「兵強則滅,木強則折。」革強則裂,齒堅於舌而先斃,故「柔弱者生之幹也,堅強者死之徒。」先唱者窮之路,後動者達之原。夫執道以耦變,先亦制後,後亦制先,何即不失所以制人,人亦不能制也。所謂後者,調其數而合其時,時之變則,間不容息,先之則太過,後之則不及,日迴月周,時不與人遊,故聖人不貴尺之璧,而貴寸之陰,時難得而易失。故聖人隨時而舉事,因資而立功,守清道,拘雌節,因循而應變,常後而不先,柔弱以靜,安徐以定,大堅固不能與爭也。

九守

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符言

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21 符言:
老子曰:人有三怨:爵高者人妒之,官大者主惡之,祿厚者人怨之。夫爵益高者意益下,官益大者心益小,祿益厚者施益博,脩此三者怨不作,故貴以賤為本,高以下為基。

老子河上公章句 - Heshanggong Laozi

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德經

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法本

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1 法本:
昔之得一者:昔,往也。一,無為,道之子也。天得一以清,言天得一故能垂象清明。地得一以寧,言地得一故能安靜不動搖。神得一以靈,言神得一故能變化無形。谷得一以盈,言谷得一故能盈滿而不絕也萬物得一以生,言萬物皆須道以生成也。侯王得一以為天下貞。言侯王得一故能為天下平正其致之。致,誡也。謂下六事也。天無以清將恐裂,言天當有陰陽弛張,晝夜更用,不可但欲清明無已時,將恐分裂不為天。地無以寧將恐發,言地當有高下剛柔,節氣五行,不可但欲安靜無已時,將恐發泄不為地。神無以靈將恐歇,言神當有王相囚死休廢,不可但欲靈變無已時,將恐虛歇不為神。谷無以盈將恐竭,言谷當有盈縮虛實,不可但欲盈滿無已時,將恐枯竭不為谷。萬物無以生將恐滅,言萬物當隨時生死,不可但欲長生無已時,將恐滅亡不為物。侯王無以貴高將恐蹶。言侯王當屈己以下人,汲汲求賢,不可但欲貴高於人無已時,將恐顛蹶失其位。故貴以賤為本,言必欲尊貴,當以薄賤為本,若禹稷躬稼,舜陶河濱,周公下白屋也。高以下為基言必欲尊貴,當以下為本基,猶築牆造功,因卑成高,不下堅固,後必傾危。是以侯王自謂孤、寡、不轂。孤寡喻孤獨,不轂喻不能如車轂為眾輻所湊。此非以賤為本邪?言侯王至尊貴,能以孤寡自稱,此非以賤為本乎,以曉人?非乎!嗟嘆之辭。故致數輿無輿,致,就也。言人就車數之為輻、為輪、為轂、為衡、為轝,無有名為車者,故成為車,以喻侯王不以尊號自名,故能成其貴。不欲琭琭如玉,珞珞如石。琭琭喻少,落落喻多,玉少故見貴,石多故見賤。言不欲如玉為人所貴,如石為人所賤,當處其中也。

雜家 - Miscellaneous Schools

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淮南子 - Huainanzi

[Western Han (206 BC - 9)]
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[Also known as: 《淮南》, 《鴻烈》]

道應訓

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32 道應訓:
狐丘丈人謂孫叔敖曰:「人有三怨,子知之乎?」孫叔敖曰:「何謂也?」對曰:「爵高者,士妒之;官大者,主惡之;祿厚者,怨處之。」孫叔敖曰:「吾爵益高,吾志益下;吾官益大,吾心益小;吾祿益厚,吾施益博。是以免三怨,可乎?」故老子曰:「貴必以賤為本,高必以下為基。」

史書 - Histories

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戰國策 - Zhan Guo Ce

[Warring States - Western Han] 350 BC-6 BC
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[Also known as: 《國策》]

齊策

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齊四

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齊宣王見顏斶

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2 齊宣王見... :
斶對曰:「不然。斶聞古大禹之時,諸侯萬國。何則?德厚之道,得貴士之力也。故舜起農畝,出於野鄙,而為天子。及湯之時,諸侯三千。當今之世,南面稱寡者,乃二十四。由此觀之,非得失之策與?稍稍誅滅,滅亡無族之時,欲為監門、閭里,安可得而有乎哉?是故易傳不云乎:『居上位,未得其實,以喜其為名者,必以驕奢為行。据慢驕奢,則凶從之。是故無其實而喜其名者削,無德而望其福者約,無功而受其祿者辱,禍必握。』故曰:『矜功不立,虛願不至。』此皆幸樂其名,華而無其實德者也。是以堯有九佐,舜有七友,禹有五丞,湯有三輔,自古及今而能虛成名於天下者,無有。是以君王無羞亟問,不媿下學;是故成其道德而揚功名於後世者,堯、舜、禹、湯、周文王是也。故曰:『無形者,形之君也。無端者,事之本也。』夫上見其原,下通其流,至聖人明學,何不吉之有哉!老子曰:『雖貴,必以賤為本;雖高,必以下為基。』是以侯王稱孤寡不穀。是其賤之本與?非夫孤寡者,人之困賤下位也,而侯王以自謂,豈非下人而尊貴士與?夫堯傳舜,舜傅禹,周成王任周公旦,而世世稱曰明主,是以明乎士之貴也。」

出土文獻 - Excavated texts

馬王堆 - Mawangdui

老子甲 - Laozi A

老子甲德經

2 老子甲德... :
昔之得一者:天得一以清;地得□以寧;神得一以霝;浴得一以盈;侯□□□而以為正。其致之也,胃天毌已清將恐□,胃地毌□□將恐□,胃神毌已霝將恐歇,胃浴毌已盈將恐渴,胃侯王毌已貴□□□□□。故必貴而以賤為本,必高矣而以下為基。夫是以侯王自胃□孤寡不穀,此其賤□□與?非□?故致數與無與。是故不欲□□若玉,硌硌□□。

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