Chinese Text Project |
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Scope: Request type: Paragraph |
Condition 1: References "不相往來" Matched:7. |
Total 7 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 |
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. |
《鶡冠子 - He Guan Zi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《鶡冠子》 Library Resources Related resources |
《備知》 | Library Resources |
1 | 備知: | 天高而可知,地大而可宰,萬物安之,人情安取。伯夷叔齊能無盜,而不能使人不意已。申徒狄以為世溷濁不可居,故負石自投於河,不知水中之亂有逾甚者。德之盛,山無徑跡,澤無橋梁,不相往來,舟車不通,何者?其民猶赤子也。有知者不以相欺役也,有力者不以相臣主也,是以鳥鵲之巢可俯而窺也,麋鹿群居可從而係也。至世之衰,父子相圖,兄弟相疑,何者?其化薄而出於相以有為也。故為者敗之,治者亂之,敗則傰,亂則阿,阿則理廢,傰則義不立。堯傳舜以天下,故好義者以為堯智,其好利者以為堯愚。湯武放弒利其子,好義者以為無道,而好利之人以為賢為。彼世不傳賢,故有放君,君好傰阿,故有弒主。夫放弒之所加,亡國之所在,吾未見便樂而安處之者也。夫處危以妄安,循哀以損樂。是故國有無服之喪,無軍之兵,可以先見也。是故箕子逃而搏仇牧,商容拘而蹇叔哭。昔之登高者,下人代之缀,手足為之汗出,而上人乃始搏折枝而趨操木,止之者僇。是故天下寒心而人主孤立。今世之處側者皆亂臣也,其智足以使主不達,其言足以滑政,其朋黨足以相甯於利害。昔湯用伊尹,周用太公,秦用百里,楚用申麃,齊用管子。此數大夫之所以高世者,皆亡國之忠臣所以死也。是觀之非其智能難與也,乃其時命者不可及也。唯無如是,時有所至而求,時有所至而辭,命有所至而闔,命有所至而闢。賢不必得時也,不肖不必失命也,是故賢者守時而不肖者守命。今世非無舜之行也,不知堯之故也,非無湯武之事也,不知伊尹太公之故也。費仲惡來得辛紂之利而不知武王之伐之也,比干子胥好忠諫而不知其主之煞之也。費仲惡來者,可謂知心矣,而不知事。比干子胥者,可謂知事矣,而不知心。聖人者必兩備而後能究一世。 |
《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。 |
《出土文獻 - Excavated texts》 |
《馬王堆 - Mawangdui》 |
《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。 |
《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 |
《四夷部十六·西戎西》 | Library Resources |
《黨項》 | Library Resources |
1 | 黨項: | 《隋書》曰:黨項羌者,三苗之後也。其種有宕昌、白狼,皆自稱狝猴種。東接臨洮、西平,西拒葉護,南北數千里。處山谷間,每姓別為部落,大者五千餘騎,小者千餘騎。織牦牛尾及占歷羊毛以為屋,服裘褐,被氈以為上飾。俗尚武力,無法令,各為生業,有戰則相屯聚。無徭賦,不相往來,牧養牦牛、豬以為供食,不知稼穡。無文字,但推草木以記年歲時。三年一聚會,殺牛羊以祭天。人年八十已上死者,以為令終,親戚不哭;少而死者,則云夭枉,共悲哭之。有琵琶、橫吹,擊缶為節。 |
Total 7 paragraphs. Page 1 of 1. |
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