Chinese Text Project

善謀下:

大行曰：「不然。夫明於形者，分則不過於事；察於動者，用則不失於利；審於靜者，恬則免於患。高帝被堅執銳，以除天下之害，蒙矢石，沾風雨，行幾十年，伏尸滿澤，積首若山，死者什七，存者什三，行者垂泣而倪於兵。夫以天下末力，厭事之民，而蒙匈奴飽佚，其勢不便。故結和親之約者，所以休天下之民。高皇帝明於形而以分事，通於動靜之時。蓋五帝不相同樂，三王不相襲禮者，非政相反也，各因世之宜也。教與時變，備與敵化，守一而不易，不足以子民。今匈奴縱意日久矣，侵盜無已，係虜人民，戍卒死傷，中國道路，槥車相望，此仁人之所哀也。臣故曰擊之便。」御史大夫曰：「不然，臣聞之，利不什不易業，功不百不變常，是故古之人君，謀事必就聖，發政必擇語，重作事也。自三代之盛，遠方夷狄，不與正朔服色，非威不能制，非強不能服也，以為遠方絕域，不牧之民，不足以煩中國也。且匈奴者，輕疾悍前之兵也，畜牧為業，弧弓射獵，逐獸隨草，居處無常，難得而制也。至不及圖，去不可追；來若風雨，解若收電，今使邊郡久廢耕織之業，以支匈奴常事，其勢不權。臣故曰勿擊為便。」

《道家 - Daoism》

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《莊子 - Zhuangzi》

[Warring States] 350 BC-250 BC

Books referencing 《莊子》 Library Resources

Source
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[Also known as: 《南華真經》]

《外篇 - Outer Chapters》

《在宥 - Letting Be, and Exercising Forbearance》
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English translation: James Legge ^[?]

Books referencing 《在宥》 Library Resources

1 Jump to dictionary Show parallel passages Related discussion Show additional information	在宥:	聞在宥天下，不聞治天下也。在之也者，恐天下之淫其性也；宥之也者，恐天下之遷其德也。天下不淫其性，不遷其德，有治天下者哉！昔堯之治天下也，使天下欣欣焉人樂其性，是不恬也；桀之治天下也，使天下瘁瘁焉人苦其性，是不愉也。夫不恬不愉，非德也。非德也而可長久者，天下無之。人大喜邪，毗於陽。大怒邪，毗於陰。陰陽並毗，四時不至，寒暑之和不成，其反傷人之形乎！使人喜怒失位，居處無常，思慮不自得，中道不成章，於是乎天下始喬詰、卓鷙，而後有盜跖、曾、史之行。故舉天下以賞其善者不足，舉天下以罰其惡者不給，故天下之大不足以賞罰。自三代以下者，匈匈焉終以賞罰為事，彼何暇安其性命之情哉！而且說明邪，是淫於色也；說聰邪，是淫於聲也；說仁邪，是亂於德也；說義邪，是悖於理也；說禮邪，是相於技也；說樂邪，是相於淫也；說聖邪，是相於藝也；說知邪，是相於疵也。天下將安其性命之情，之八者，存可也；亡可也；天下將不安其性命之情，之八者，乃始臠卷、獊囊而亂天下也。而天下乃始尊之惜之，甚矣天下之惑也！豈直過也而去之邪！乃齊戒以言之，跪坐以進之，鼓歌以儛之，吾若是何哉！故君子不得已而臨邪天下，莫若無為。無為也，而後安其性命之情。故貴以身於為天下，則可以託天下；愛以身於為天下，則可以寄天下。故君子苟能無解其五藏，無擢其聰明，尸居而龍見，淵默而雷聲，神動而天隨，從容無為而萬物炊累焉。吾又何暇治天下哉！
	Letting Be, and Exercising...:	I have heard of letting the world be, and exercising forbearance; I have not heard of governing the world. Letting be is from the fear that men, (when interfered with), will carry their nature beyond its normal condition; exercising forbearance is from the fear that men, (when not so dealt with), will alter the characteristics of their nature. When all men do not carry their nature beyond its normal condition, nor alter its characteristics, the good government of the world is secured. Formerly, Yao's government of the world made men look joyful; but when they have this joy in their nature, there is a want of its (proper) placidity. The government of the world by Jie, (on the contrary), made men look distressed; but when their nature shows the symptoms of distress, there is a want of its (proper) contentment. The want of placidity and the want of contentment are contrary to the character (of the nature); and where this obtains, it is impossible that any man or state should anywhere abide long. Are men exceedingly joyful? The Yang or element of expansion in them is too much developed. Are they exceedingly irritated? The Yin or opposite element is too much developed. When those elements thus predominate in men, (it is as if) the four seasons were not to come (at their proper times), and the harmony of cold and heat were not to be maintained - would there not result injury to the bodies of men? Men's joy and dissatisfaction are made to arise where they ought not to do so; their movements are all uncertain; they lose the mastery of their thoughts; they stop short midway, and do not finish what they have begun. In this state of things the world begins to have lofty aims, and jealous dislikes, ambitious courses, and fierce animosities, and then we have actions like those of the robber Zhi, or of Zeng (Shen) and Shi (Qiu). If now the whole world were taken to reward the good it would not suffice, nor would it be possible with it to punish the bad. Thus the world, great as it is, not sufficing for rewards and punishments, from the time of the three dynasties downwards, there has been nothing but bustle and excitement. Always occupied with rewards and punishments, what leisure have men had to rest in the instincts of the nature with which they are endowed? Moreover, delight in the power of vision leads to excess in the pursuit of (ornamental) colours; delight in the power of hearing, to excess in seeking (the pleasures of) sound; delight in benevolence tends to disorder that virtue (as proper to the nature); delight in righteousness sets the man in opposition to what is right in reason; delight in (the practice of) ceremonies is helpful to artful forms; delight in music leads to voluptuous airs; delight in sageness is helpful to ingenious contrivances; delight in knowledge contributes to fault-finding. If all men were to rest in the instincts of their nature, to keep or to extinguish these eight delights might be a matter of indifference; but if they will not rest in those instincts, then those eight delights begin to be imperfectly and unevenly developed or violently suppressed, and the world is thrown into disorder. But when men begin to honour them, and to long for them, how great is the deception practised on the world! And not only, when (a performance of them) is once over, do they not have done with them, but they prepare themselves (as) with fasting to describe them, they seem to kneel reverentially when they bring them forward, and they go through them with the excitements of music and singing; and then what can be done (to remedy the evil of them)? Therefore the superior man, who feels himself constrained to engage in the administration of the world will find it his best way to do nothing. In (that policy of) doing nothing, he can rest in the instincts of the nature with which he is endowed. Hence he who will administer (the government of) the world honouring it as he honours his own person, may have that government committed to him, and he who will administer it loving it as he loves his own person, may have it entrusted to him. Therefore, if the superior man will keep (the faculties lodged in) his five viscera unemployed, and not display his powers of seeing and hearing, while he is motionless as a representative of the dead, his dragon-like presence will be seen; while he is profoundly silent, the thunder (of his words) will resound; while his movements are (unseen) like those of a spirit, all heavenly influences will follow them; while he is (thus) unconcerned and does nothing, his genial influence will attract and gather all things round him: what leisure has he to do anything more for the government of the world?

《史書 - Histories》

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《漢書 - Han Shu》
Related discussion

[Xin - Eastern Han] 36-111

Books referencing 《漢書》 Library Resources

[Also known as: 《前漢》]

《傳》

《竇田灌韓傳》

竇田灌韓... :

安國曰：「不然。臣聞利不十者不易業，功不百者不變常，是以古之人君謀事必就祖，發政占古語，重作事也。且自三代之盛，夷狄不與正朔服色，非威不能制，彊弗能服也，以為遠方絕地不牧之民，不足煩中國也。且匈奴，輕疾悍亟之兵也，至如猋風，去如收電，畜牧為業，弧弓射獵，逐獸隨草，居處無常，難得而制。今使邊郡久廢耕織，以支胡之常事，其勢不相權也。臣故曰勿擊便。」

《前漢紀 - Qian Han Ji》

[Eastern Han] 198-200

Books referencing 《前漢紀》 Library Resources

[Also known as: 《漢紀》]

《孝武皇帝紀二》

孝武皇帝... :

二年冬十月。行幸雍。祠五畤。始詔公卿議伐匈奴。匈奴者。其先夏后氏之苗裔。其在於古曰淳維。匈奴始祖名薰粥氏。山戎獫狁是也。始祖居於北邊。隨水草畜牧而轉徙。居無城郭耕田之業。然亦各有分地。無文法。以言語為約束。其俗寬則射獵。急則習戰。長兵則弓矢。短兵則矛鋋。見利則進。不利則退。食肉衣皮。壯者食肥美。老者飲食其餘。父死則妻其母。弟兄死皆娶其妻。其俗有名不諱。無文字。自商周已來。世為中國患。至匈奴姓攣鞮氏。國人稱之曰撐犁孤塗。若單于匈奴。謂天為撐犁。謂子為孤塗。若言天子也。單于者。廣大之貌。言其單于然也。置左右賢王。左右谷蠡王。左右大將軍。左右大當戶。凡二十四長。其大臣皆世官職。左賢王將居東方。上谷之東。北接穢貊朝鮮。右賢王將居西方治上郡。西接氐羌。而單于庭直代郡雲中。歲正月。諸王長小會單于庭。五月。大會龍庭。而祭其先祖。天地鬼神。秋大會蹛林。校閱人畜。其法拔刃尺者死。盜者沒入其家財。單于朝拜日。夕拜月。其座長左而北面。日尚戊巳。其送死有棺槨衣衾。而無封樹。喪服。近幸臣妾從死者。多至數十人。舉事常隨月。月盛壯則進兵。月虧則退兵。其攻戰斬首虜。則賜一卮酒。而得所虜獲。因以與之。得人因為奴婢。故其戰人人自趨利。秦始皇時。使蒙恬將數十萬眾。北擊胡。悉收河南地。因河為塞。築四十四縣臨河。徙譴人民以充之。因山險谿峻。繕治之。起臨洮至遼東萬餘里。是時匈奴單于曰頭曼。頭曼不勝秦北徙。十有餘年。頭曼太子名冒頓。殺父而立。是時東胡彊盛。使使請冒頓千里馬。冒頓問群臣。群臣皆曰。此匈奴寶馬也。勿與。冒頓曰。奈何與鄰國愛一馬乎。遂與之。又使人請冒頓一閼氏。冒頓問左右。左右皆怒。請擊之。冒頓曰。奈何與鄰國愛一女子乎。復以與之。東胡以冒頓為畏己。愈驕。匈奴間有棄地不居者千里。東胡又使求之。冒頓問群臣。群臣或曰。此棄地。與之。於是冒頓大怒曰。此地者國之本也。何與之有。斬言與地者。即上馬。令有後出者斬。遂東襲擊東胡。東胡不設備。遂破滅東胡。西擊月氐東并樓煩白羊河南。悉收秦所奪地。遂入侵燕代。北服渾窳屈射丁零高昆新黎之國。控弦之士四士餘萬。自上古已來。唯冒頓為彊大。高帝有平城之圍。時冒頓為書戲慢甚不敬。高后怒。詔群臣議擊之。樊噲曰。願將十萬眾橫行匈奴中。中郎將季布曰。噲可斬也。高帝困於平城。噲為大將軍。不能以四十萬解高祖之圍。而欲以十萬乘橫行匈奴中。是面謾也。且夷狄如禽獸。得其善言不足喜。得其惡言不足怒。高后曰善。乃遣使報單于書。卑辭厚荅。遺以御車二乘。馬十騎。單于又遣使來謝。至文帝遺老上單于書。封以尺一牘。印曰皇帝敬問單于。單于報以尺二牘。封皆大辭。曰天地所生。日月所置。匈奴大單于敬問皇帝。自是數侵邊。及單于背約寇邊無已。於是上議伐之。大行王恢曰。匈奴和親。率不過數歲。請擊之。御史大夫韓安國以為匈奴輕疾之兵也。至如飆風。去如流電。居處無常。難得而制。今將卷甲親舉。深入長驅。從行則迫脅。橫行則中絕。徐行則後利。疾行則糧絕。難以為功。聖人以天下為度者也。不以私怒傷天下公議。故高帝始結和親。孝文遵其約。二聖之跡。足以為效。王恢曰。五帝不相襲禮。三王不相沿樂。各因時宜也。且言擊之者。固非發兵而深入也。將順單于之欲。誘而致之於邊。選驍騎羽林壯士。陰為之備。吾勢已定。或營其左。或營其右。或當其前。或當其後。單于必可擒也。上從恢議。夏六月。護國將軍韓安國、饒騎將軍李廣、輕車將軍公孫賀、屯騎將軍王恢、材官將軍李息、襲匈奴。陰使鴈門馬邑豪聶壹詐亡入匈奴。謂單于曰。吾能斬馬邑令以降。則物可盡得也。單于愛信之。令歸為間。壹乃詐斬死罪囚頭。懸邑城上。以示單于使者。使者還。單于乃將十萬騎入武川塞。是時漢兵三十餘萬伏馬邑旁草中。王恢李息約從代出擊輜重。單于未到馬邑百餘里。鴈門尉吏行徼。單于大驚而還曰。吾得尉吏。天也。以為天王。乃遠走。兵追至塞。不及乃罷。上大怒恢首謀。不出兵擊單于輜重也。恢自殺。時主父偃上書諫伐匈奴曰。臣聞怒者逆德。兵者凶器。爭者末節。數戰窮武。未有不悔者也。始皇務勝不休，欲攻匈奴。李斯諫曰。匈奴無城郭之居。委積之守。遷徙鳥竄。難得而制也。輕兵深入。糧食必絕。運糧以行。重不及事。得其地。不可以耕而食也。得其人。不可役而畜也。勝必殺之。非仁德也。疲弊中國。甘心匈奴。非完計也。始皇不聽。出兵攻胡。卻地千里。皆澤鹵不生五穀。然後發天下丁男。以戍河北。飛芻輓粟。以遠轉輸。率三十鐘而致一石。天下所以叛也。夫兵久則變生。事苦則慮易。周書曰。安危在出令。存亡在所用。願陛下熟計之。偃凡上十事。其一事諫伐匈奴。九事為律令。燕人徐樂上書曰。天下之患。在於土崩。不在瓦解。秦之末世。天下大壞。是謂土崩。吳楚七國之時。是謂瓦解。今關東比年穀不登。民多困窮。不安其處。故易動。易動者。土崩之勢也。故明主之要。期在於使天下無土崩之勢而已。臨淄人嚴安上書曰。今天下奢侈。車馬衣裘宮室。皆競修飾。夫養失而泰。樂失而淫。禮失而采。教失而偽。偽采淫泰。非範民之道也。是以天下逐利而已。臣願為民制度。以防其淫。使富貧不相踰。以和其心。心和志定。則盜賊消。刑罰少。陰陽和。萬物審也。昔秦北構禍於胡。南樹怨於越。宿兵於無用之地。丁男被甲。丁女轉輸。苦不聊生。自經於野樹。死者相望。故絕世滅祀。窮兵之禍也。周失之弱。秦失之彊。不變之患也。此三人同日上書。上皆召見。謂之曰。公等家皆安在。何相見之晚也。皆拜郎中。而偃一歲四遷。至太中大夫。上自即位好士。既舉賢良。赴闕上書自衛者甚眾。其上第者見尊寵。下者賜帛罷。若嚴助朱買臣吾丘壽王司馬相如主父偃徐樂嚴安東方朔枚皋膠倉終軍嚴忌等。皆以材能。並在左右每大臣奏事。上令助等辨論之。中外相應以義理之文。秋九月。令民大酺五日。

《醫學 - Chinese Medicine》
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《難經 - Nan Jing》

[Han (206 BC - 220)]

Books referencing 《難經》 Library Resources

《虛實邪正》

5 Jump to dictionary	虛實邪正:	五十二難曰：府藏發病，根本等不？
Jump to dictionary		然：不等也。
Jump to dictionary		其不等奈何？
Jump to dictionary Show parallel passages		然：藏病者，止而不移，其病不離其處；府病者，彷彿賁嚮，上下行流，居處無常。故以此知藏府根本不同也。

《漢代之後 - Post-Han》
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《隋唐 - Sui-Tang》

《群書治要》

[Tang] 631

《卷十七》

《漢書五》

《傳》

傳:

安國曰：不然，臣聞利不十者不易業，功不百者不變常，且自三代之盛，夷狄不與正朔服色，非威不能制，强弗能服也。以為遠方絕地不牧之臣，不足煩中國也。且匈奴輕疾悍亟之兵也。至如猋風，去如收電，逐獸隨草，居處無常，難得而制，今使邊郡久廢耕織以支胡之常事，其勢不相權也。臣故曰勿擊便。

《宋明 - Song-Ming》

《太平廣記》
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[Northern Song] 977-984

《異僧五》

《通公》