| Chinese Text Project |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "鬼神將來舍" Matched:5. |
| Total 5 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 English translation: James Legge [?] | Books referencing 《莊子》 Library Resources Source Related resources |
《內篇 - Inner Chapters》 | Library Resources |
《人間世 - Man in the World, Associated with other Men》 | English translation: James Legge [?] | Books referencing 《人間世》 Library Resources |
| 2 | 人間世: | 顏回曰：「吾无以進矣，敢問其方。」仲尼曰：「齋，吾將語若！有而為之，其易邪？易之者，皞天不宜。」顏回曰：「回之家貧，唯不飲酒、不茹葷者數月矣。若此，則可以為齋乎？」曰：「是祭祀之齋，非心齋也。」回曰：「敢問心齋。」仲尼曰：「若一志，无聽之以耳而聽之以心，无聽之以心而聽之以氣。聽止於耳，心止於符。氣也者，虛而待物者也。唯道集虛。虛者，心齋也。」顏回曰：「回之未始得使，實自回也；得使之也，未始有回也。可謂虛乎？」夫子曰：「盡矣。吾語若！若能入遊其樊而无感其名，入則鳴，不入則止。无門无毒，一宅而寓於不得已，則幾矣。絕迹易，无行地難。為人使，易以偽；為天使，難以偽。聞以有翼飛者矣，未聞以无翼飛者也；聞以有知知者矣，未聞以无知知者也。瞻彼闋者，虛室生白，吉祥止止。夫且不止，是之謂坐馳。夫徇耳目內通而外於心知，鬼神將來舍，而況人乎！是萬物之化也，禹、舜之所紐也，伏戲、几蘧之所行終，而況散焉者乎！」 |
| Man in the World,...: | Yan Hui said, 'I can go no farther; I venture to ask the method from you.' Zhongni replied, 'It is fasting, (as) I will tell you. (But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.' Hui said, 'My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables;-- can this be regarded as fasting?' The reply was, 'It is the fasting appropriate to sacrificing, but it is not the fasting of the mind.' 'I venture to ask what that fasting of the mind is,' said Hui, and Zhongni answered, 'Maintain a perfect unity in every movement of your will, You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit. Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is, there is freedom from all pre-occupation; such freedom is the fasting of the mind.' Hui said, 'Before it was possible for me to employ (this method), there I was, the Hui that I am; now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation?' The Master replied, 'Entirely. I tell you that you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him). If he listen to your counsels, let him hear your notes; if he will not listen, be silent. Open no (other) door; employ no other medicine; dwell with him (as with a friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object. Not to move a step is easy; to walk without treading on the ground is difficult. In acting after the manner of men, it is easy to fall into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite. I have heard of flying with wings; I have not heard of flying without them. I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise. Look at that aperture (left in the wall); the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place. Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad. The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external: (when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so! All things thus undergo a transforming influence. This was the hinge on which Yu and Shun moved; it was this which Fu-xi and Ji-qu practised all their lives: how much more should other men follow the same rule!' |
《外篇 - Outer Chapters》 | Library Resources |
《知北遊 - Knowledge Rambling in the North》 | English translation: James Legge [?] | Books referencing 《知北遊》 Library Resources |
| 3 | 知北遊: | 齧缺問道乎被衣，被衣曰：「若正汝形，一汝視，天和將至；攝汝知，一汝度，神將來舍。德將為汝美，道將為汝居，汝瞳焉如新出之犢而無求其故！」言未卒，齧缺睡寐。被衣大說，行歌而去之，曰：「形若槁骸，心若死灰，真其實知，不以故自持。媒媒晦晦，無心而不可與謀。彼何人哉！」 |
| Knowledge Rambling in the...: |
Nie Que asked about the Dao from Bei-yi, who replied, 'If you keep your body as it should be, and look only at the one thing, the Harmony of Heaven will come to you. Call in your knowledge, and make your measures uniform, and the spiritual (belonging to you) will come and lodge with you; the Attributes (of the Dao) will be your beauty, and the Dao (itself) will be your dwelling-place. You will have the simple look of a new-born calf, and will not seek to know the cause (of your being what you are).' Bei-yi had not finished these words when the other dozed off into a sleep. Bei-yi was greatly pleased, and walked away, singing as he went, 'Like stump of rotten tree his frame, Like lime when slaked his mind became. Real is his wisdom, solid, true, Nor cares what's hidden to pursue. 0 dim and dark his aimless mind! No one from him can counsel find. What sort of man is he?' |
《文子 - Wenzi》 | [Eastern Han - Jin] 212-231 | Books referencing 《文子》 Library Resources Related resources |
《道原》 | Books referencing 《道原》 Library Resources |
| 4 | 道原: | 老子曰：聖人忘乎治人，而在乎自理。貴忘乎勢位，而在乎自得，自得即天下得我矣；樂忘乎富貴，而在乎和，知大己而小天下，幾於道矣。故曰：「至虛極也，守靜篤也，萬物並作，吾以觀其復。」夫道者，陶冶萬物，終始無形，寂然不動，大通混冥，深閎廣大不可為外，折毫剖芒不可為內，無環堵之宇，而生有無之間也。真人體之以虛無、平易、清靜、柔弱、純粹素樸，不與物雜，至德天地之道，故謂之真人。真人者，大己而小天下，貴治身而賤治人，不以物滑和，不以欲亂情，隱其名姓，有道則隱，無道則見，為無為，事無事，知不知也，懷天道，包天心，噓吸陰陽，吐故納新，與陰俱閉，與陽俱開，與剛柔卷舒，與陰陽俯仰，與天同心，與道同體；無所樂，無所苦，無所喜，無所怒，萬物玄同，無非無是。夫形傷乎寒暑燥濕之虐者，形究而神杜，神傷於喜怒思慮之患者，神盡而形有餘。故真人用心，杖性依神，相扶而得終始，是以其寢不夢，覺而無憂。孔子問道。老子曰：正汝形，一汝視，天和將至；攝汝知，正汝度，神將來舍，德將為汝容，道將為汝居。瞳子，若新生之犢，而無求其故，形若枯木，心若死灰，真其實知而不以曲故自持，恢恢無心可謀，「明白四達，能無知乎？」 |
《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 |
《道應訓》 | Books referencing 《道應訓》 Library Resources |
| 7 | 道應訓: | 齧缺問道於被衣，被衣曰：「正女形，壹女視，天和將至。攝女知，正女度，神將來舍。德將來附若美，而道將為女居。憃乎若新生之犢，而無求其故。」言未卒，齧缺繼以讎夷。被衣行歌而去，曰：「形若槁骸，心如死灰。直實知，不以故自持。墨墨恢恢，無心可與謀。彼何人哉！」故老子曰：「明白四達。能無以知乎！」 |
《漢代之後 - Post-Han》 |
《魏晉南北朝 - Wei, Jin, and North-South》 |
《高士傳》 | Library Resources |
《卷上》 | Library Resources |
《被衣》 | Library Resources |
| 1 | 被衣: | 被衣者，堯時人也。堯之師曰許由，許由之師曰齧缺，齧缺之師曰王倪，王倪之師曰被衣。齧缺問道乎被衣，被衣曰：「若正汝形，一汝視，天和將至；攝汝知，一汝度，神將來舍。德將為汝美，道將為汝居，汝瞳焉如新生之犢而無求其故。」言未卒，齧缺睡寐。被衣大悅，行歌而去之曰：「形若槁骸，心若死灰，真其實知，不以故自持，媒媒晦晦，無心而不可與謀。彼何人哉！」 |
| Total 5 paragraphs. Page 1 of 1. |
|---|