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| Condition 1: References "天得一以清，地得一以宁" Matched:5. |
| Total 5 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《道德经 - Dao De Jing》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《道德经》 Library Resources Source Related resources |
| 39 | 道德经: | 昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以盈；万物得一以生；侯王得一以为天下贞。其致之，天无以清，将恐裂；地无以宁，将恐发；神无以灵，将恐歇；谷无以盈，将恐竭；万物无以生，将恐灭；侯王无以贵高将恐蹶。故贵以贱为本，高以下为基。是以侯王自称孤、寡、不谷。此非以贱为本耶？非乎？故致数誉无誉。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. |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《德经》 | Library Resources |
《法本》 | Library Resources |
| 1 | 法本: | 昔之得一者：昔，往也。一，无为，道之子也。天得一以清，言天得一故能垂象清明。地得一以宁，言地得一故能安静不动摇。神得一以灵，言神得一故能变化无形。谷得一以盈，言谷得一故能盈满而不绝也万物得一以生，言万物皆须道以生成也。侯王得一以为天下贞。言侯王得一故能为天下平正其致之。致，诫也。谓下六事也。天无以清将恐裂，言天当有阴阳弛张，昼夜更用，不可但欲清明无已时，将恐分裂不为天。地无以宁将恐发，言地当有高下刚柔，节气五行，不可但欲安静无已时，将恐发泄不为地。神无以灵将恐歇，言神当有王相囚死休废，不可但欲灵变无已时，将恐虚歇不为神。谷无以盈将恐竭，言谷当有盈缩虚实，不可但欲盈满无已时，将恐枯竭不为谷。万物无以生将恐灭，言万物当随时生死，不可但欲长生无已时，将恐灭亡不为物。侯王无以贵高将恐蹶。言侯王当屈己以下人，汲汲求贤，不可但欲贵高于人无已时，将恐颠蹶失其位。故贵以贱为本，言必欲尊贵，当以薄贱为本，若禹稷躬稼，舜陶河滨，周公下白屋也。高以下为基言必欲尊贵，当以下为本基，犹筑墙造功，因卑成高，不下坚固，后必倾危。是以侯王自谓孤、寡、不毂。孤寡喻孤独，不毂喻不能如车毂为众辐所凑。此非以贱为本邪？言侯王至尊贵，能以孤寡自称，此非以贱为本乎，以晓人？非乎！嗟叹之辞。故致数舆无舆，致，就也。言人就车数之为辐、为轮、为毂、为衡、为舆，无有名为车者，故成为车，以喻侯王不以尊号自名，故能成其贵。不欲琭琭如玉，珞珞如石。琭琭喻少，落落喻多，玉少故见贵，石多故见贱。言不欲如玉为人所贵，如石为人所贱，当处其中也。 |
《出土文献 - Excavated texts》 |
《马王堆 - Mawangdui》 |
《老子甲 - Laozi A》 |
《老子甲德经》 |
| 2 | 老子甲德... : | 昔之得一者：天得一以清；地得□以宁；神得一以霝；浴得一以盈；侯□□□而以为正。其致之也，胃天毌已清将恐□，胃地毌□□将恐□，胃神毌已霝将恐歇，胃浴毌已盈将恐渴，胃侯王毌已贵□□□□□。故必贵而以贱为本，必高矣而以下为基。夫是以侯王自胃□孤寡不谷，此其贱□□与？非□？故致数与无与。是故不欲□□若玉，硌硌□□。 |
《老子乙 - Laozi B》 |
《老子乙德经》 |
| 2 | 老子乙德... : | 昔得一者：天得一以清；地得一以宁；神得一以霝；浴得一盈；侯王得一以为天下正。其至也，胃天毌已，清将恐莲；地毌已宁，将恐发；神毌□□□恐歇；谷毌已□，将渴侯王毌已贵以高将恐蹶。故必贵以贱为本，必高矣而以下为基。夫是以侯王自胃孤、寡、不谷。此其贱之本与？非也。故至数舆无舆。是故不欲禄﹦若玉硌﹦若石。 |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷三十四》 | Library Resources |
《老子》 | Library Resources |
《德经》 | Library Resources |
| 3 | 德经: | 昔之得一者，昔，往也。一，无为。天得一以清，地得一以宁，言天得一，故能垂象清明，地得一，故能安静不动摇。神得一以灵，言神得一，故能变化无形。谷得一以盈，言谷得一，故能盈满而不绝。万物得一以生，言万物皆须道生成也。侯王得一以为天下贞，言侯王得一，故能为天下平正也。天无以清，将恐裂，言天当有阴阳昼夜，不可但欲清明无已时，恐将分裂不为天也。地无以宁，将恐发，言地当有高下，刚柔，不可但欲安静无已时，将恐发泄不为地。神无以灵，将恐歇，言神当有王相休废，不可但欲盈满无已时，将恐虚歇不为神。谷无以盈，将恐竭，言谷当有盈缩虚实，不可但欲盈满无已时，将恐枯竭不为谷。万物无以生，将恐灭，言万物当随时死生，不可但欲常生无已时，将恐灭亡不为物也。侯王无以贵高，将恐蹶，言侯王当屈己下人，汲汲求贤，不可但欲贵高于人，将恐颠蹶，失其位也。故贵必以贱为本，言必欲尊贵，当以薄贱为本，若禹稷躬稼，舜陶河滨，周公下白屋也。高必以下为基，言必欲尊贵，当以下为本。是以侯王自称孤，寡，不毂，孤，寡，喻孤独，不毂，喻不能如车毂，为衆辐所凑也。此其其作非以贱为本本下有邪字。侯王至尊贵，能以孤寡自称，此非以贱为本乎。 |
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