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| Condition 1: References "吾欲取天地之精" Matched:2. |
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《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 |
《在宥 - Letting Be, and Exercising Forbearance》 | English translation: James Legge [?] | Books referencing 《在宥》 Library Resources |
| 3 | 在宥: | 黃帝立為天子十九年，令行天下，聞廣成子在於空同之上，故往見之，曰：「我聞吾子達於至道，敢問至道之精。吾欲取天地之精，以佐五穀，以養民人；吾又欲官陰陽，以遂群生。為之奈何？」廣成子曰：「而所欲問者，物之質也；而所欲官者，物之殘也。自而治天下，雲氣不待族而雨，草木不待黃而落，日月之光益以荒矣。而佞人之心翦翦者，又奚足以語至道！」黃帝退，捐天下，築特室，席白茅，閒居三月，復往邀之。廣成子南首而臥，黃帝順下風膝行而進，再拜稽首而問曰：「聞吾子達於至道，敢問治身奈何而可以長久？」廣成子蹶然而起，曰：「善哉問乎！來！吾語女至道。至道之精，窈窈冥冥；至道之極，昏昏默默。無視無聽，抱神以靜，形將自正。必靜必清，無勞女形，無搖女精，乃可以長生。目無所見，耳無所聞，心無所知，女神將守形，形乃長生。慎女內，閉女外，多知為敗。我為女遂於大明之上矣，至彼至陽之原也；為女入於窈冥之門矣，至彼至陰之原也。天地有官，陰陽有藏，慎守女身，物將自壯。我守其一，以處其和，故我修身千二百歲矣，吾形未嘗衰。」黃帝再拜稽首曰：「廣成子之謂天矣！」廣成子曰：「來！吾語女。彼其物無窮，而人皆以為有終；彼其物無測，而人皆以為有極。得吾道者，上為皇而下為王；失吾道者，上見光而下為土。今夫百昌，皆生於土而反於土，故余將去女，入無窮之門，以遊無極之野。吾與日月參光，吾與天地為常。當我，緡乎！遠我，昏乎！人其盡死，而我獨存乎！」 |
| Letting Be, and Exercising...: |
Huang-Di had been on the throne for nineteen years, and his ordinances were in operation all through the kingdom, when he heard that Guang Cheng-zi was living on the summit of Kong-tong, and went to see him. 'I have heard,' he said, 'that you, Sir, are well acquainted with the perfect Dao. I venture to ask you what is the essential thing in it. I wish to take the subtlest influences of heaven and earth, and assist with them the (growth of the) five cereals for the (better) nourishment of the people. I also wish to direct the (operation of the) Yin and Yang, so as to secure the comfort of all living beings. How shall I proceed to accomplish those objects?' Kong Tong-zi replied, 'What you wish to ask about is the original substance of all things; what you wish to have the direction of is that substance as it was shattered and divided. According to your government of the world, the vapours of the clouds, before they were collected, would descend in rain; the herbs and trees would shed their leaves before they became yellow; and the light of the sun and moon would hasten to extinction. Your mind is that of a flatterer with his plausible words - it is not fit that I should tell you the perfect Dao.' Huang-Di withdrew, gave up (his government of) the kingdom, built himself a solitary apartment, spread in it a mat of the white m?o grass, dwelt in it unoccupied for three months, and then went again to seek an interview with (the recluse). Kong Tong-zi was then lying down with his head to the south. Huang-Di, with an air of deferential submission, went forward on his knees, twice bowed low with his face to the ground, and asked him, saying, 'I have heard that you, Sir, are well acquainted with the perfect Dao - I venture to ask how I should rule my body, in order that it may continue for a long time.' Kong Tong-zi hastily rose, and said, 'A good question! Come and I will tell you the perfect Dao. Its essence is (surrounded with) the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct. You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force - then you may live for long. When your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will keep your body, and the body will live long. Watch over what is within you, shut up the avenues that connect you with what is external - much knowledge is pernicious. I (will) proceed with you to the summit of the Grand Brilliance, where we come to the source of the bright and expanding (element); I will enter with you the gate of the Deepest Obscurity, where we come to the source of the dark and repressing (element). There heaven and earth have their controllers; there the Yin and Yang have their Repositories. Watch over and keep your body, and all things will of themselves give it vigour. I maintain the (original) unity (of these elements), and dwell in the harmony of them. In this way I have cultivated myself for one thousand and two hundred years, and my bodily form has undergone no decay.' Huang-Di twice bowed low with his head to the ground, and said, 'In Kong Tong-zi we have an example of what is called Heaven.' The other said, 'Come, and I will tell you: (The perfect Dao) is something inexhaustible, and yet men all think it has an end; it is something unfathomable, and yet men all think its extreme limit can be reached. He who attains to my Dao, if he be in a high position, will be one of the August ones, and in a low position, will be a king. He who fails in attaining it, in his highest attainment will see the light, but will descend and be of the Earth. At present all things are produced from the Earth and return to the Earth. Therefore I will leave you, and enter the gate of the Unending, to enjoy myself in the fields of the Illimitable. I will blend my light with that of the sun and moon, and will endure while heaven and earth endure. If men agree with my views, I will be unconscious of it; if they keep far apart from them, I will be unconscious of it; they may all die, and I will abide alone!' |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《藝文類聚》 | [Tang] 624 | Library Resources |
《卷三十六》 | Library Resources |
《人部二十》 | Library Resources |
《隱逸上》 | Library Resources |
| 4 | 隱逸上: |
嵇康《高士傳》曰：廣成子在崆峒之上。黃帝問曰：吾欲取天地之精，以養萬物，為之奈何。廣成子蹶然而起曰：至道之精，窈窈冥冥，無視無聽，抱神以靜，我守其一，以處其和，故千二百歲而形未嘗衰，得吾道者，上為皇，下為王，失吾道者，上見光，而下為土，吾將去汝，入無窮之門，遊無極之野，與日月參光，與天地為常。 又曰：黃帝將見大隗于具茨之山，方明為御，昌宇參乘。黃帝曰：異哉。請問天下。小童曰：予少遊六合之外，適有瞀病，有長者教予，乘日之車，遊於襄城之野，今病少損，將復六合之外，為天下者，予奚事焉。夫為天下，亦奚異牧馬哉。去其害馬而已，黃帝再拜，稱天師而還。 又曰：善卷者，舜以天下讓之。卷曰：予立宇宙之中，冬衣皮毛，夏衣絺葛，日出而作，日入而息，逍遙天地之閒，何以為天下哉。遂入深山，莫知其所終。又曰：石戶之農，不知何許人，與舜為友，舜以天下讓之，石戶夫負妻攜子以入海，終身不返。 又曰：伯成子高者，唐虞之時為諸侯，至禹，去而耕，禹往趨而問之。子高曰：昔堯治天下，至公無私，不賞而民勸，不罰而民畏，今子賞而不勸，罰而不威，德自此衰，刑自此作，夫子盍行乎。無落吾事，俋俋乎耕而不顧。 又曰：魯連好奇偉倜儻，嘗遊趙，難新垣衍以秦為帝，秦軍為卻，平原君欲封連，連三辭，平原君乃以千金為連壽。連笑曰：所貴於天下之士者，為人排患釋難也。即有取之，是商賈之事爾，及燕將守遼城，田單攻之不能下，連乃為書射城中，遺燕將，燕將見書，泣三日，乃自殺，城降，田單欲爵連。連曰：吾與於富貴而詘於人，寧貧賤輕世而肆意。 又曰：閭丘先生，齊宣王獵於社山，社山父老十三人，相與勞王，王賜父老不租，先生獨不謝。曰：願得壽得富得貴，夫選良吏，平法度，則臣得壽矣。振之以時，則臣得富矣。令少敬長，則臣得貴矣。 又曰：田生菅床茅屋，不肯仕宦，惠帝親自往，不出屋。 又曰：鄭仲虞不仕漢朝，章帝自往，終不肯起。曰：陛下何惜不為上世君，令臣得為偃息之民，天子以尚書祿終其身，世號白衣尚書。 又曰：韓福者，以行義脩絜，漢昭帝時，以德行徵，病不進，元鳳元年，詔賜帛五十匹，遣長吏時以存問，常以八月賜羊酒，不幸死者，賜複衾一，祠以中牢，自是至今為徵士之故事，福終身不仕，卒于家。 又曰：嗣世在京師，家有賜書，內足於財，父黨楊子雲以下，莫不造門，桓君山從借莊子。嗣報曰：今吾子聞仁義之羈絆，係聲名之繮鎖，伏孔氏之軌躅，馳顏閔之極藝，何以大道為自眩也。昔有學步邯鄲者，匍匐而歸耳，其行己持論如此，遂終于家。 又曰：尚長，字子平，禽慶，字子夏，二人相善，慶隱避不仕王莽，長通易老子，安貧樂道，好事者更饋遺，輒受之，自足還餘，如有不取也。舉措必於中和，司空王邑，辟之連年，乃欲薦之於莽，固辭乃止，遂求退，讀易至損益卦。喟然歎曰：吾知富貴不如貧賤，未知存何如亡爾，為子嫁娶畢，勅家事斷之，勿復相關，當如我死矣。是後肆意，與同好遊五岳名山，遂不知所在。 又曰：巢父，堯時隱人，年老，以樹為巢，而寢其上，故人號為巢父，堯之讓許由也。由以告巢父。巢父曰：汝何不隱汝形，藏汝光，非吾友也。乃擊其膺而下之，許由悵然不自得，乃遇清泠之水，洗其耳，拭其目。曰：嚮者聞言，負吾友，遂去，終身不相見。 又曰：許由，字武仲，堯舜皆師之，與齧缺論堯而去，隱乎沛澤之中，堯舜乃致天下而讓焉。曰：十日並出，而爝火不息，其光也不亦難乎。夫子為天子，則天下治，我由尸之，吾自視缺然。許由曰：吾將為名乎。名者實之賓，吾將為賓乎。乃去，宿於逆旅之家，旦而遺其皮冠，巢父聞由為堯所讓，以為汙，乃臨池水而洗其耳。池主怒曰：何以汙我水，由乃退而遯耕於中岳，穎水之陽，箕山之下。 又曰：壤父者，堯時人，年五十而擊壤於道中。觀者曰：大哉帝之德也。壤父曰：吾日出而作，日入而息，鑿井而飲，耕地而食，帝何德於我哉。 又曰：子支伯者，舜以天下讓支伯。支伯曰：予適有幽憂之病，方且治之，未暇治天下也。遂不知所之。 又曰：被裘公者，吳人也。延陵季子出遊，見道中遺金，顧而睹之。謂公曰：取彼金，公投鑣瞋目。拂手而言曰：何子居之高，視之卑，吾被裘而負薪，豈取遺金者哉。季子大驚，既謝而問其姓名。曰：吾子皮相之士，何足語姓名哉。 又曰：段干木者，治清節，遊西河，守道不仕，魏文侯就造其門，干木踰牆而避之，文侯以客禮，出過其廬則式，其僕問之。文侯曰：干木不趣勢，隱處窮巷，聲馳千里，敢勿式乎。文侯所以名過齊桓公者，能尊段干木，敬卜子夏，友田子方也。 又曰：莊周少學老子，梁惠王時，為蒙縣漆園吏，以卑賤，不肯仕，楚威王以百金聘周，周方釣於濮水之上。曰：楚有龜，死三千歲矣。今巾笥而藏之於廟堂之上，此龜寧生而掉尾塗中耳，子往矣。吾方掉尾於塗中，後齊宣王又以千金之幣，迎周為相。周曰：子不見郊祭之犧牛乎。衣以文繡，食以芻菽，及其牽入太廟，欲為孤豚，其可得乎。遂終身不仕。 |
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