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Chinese Text Project
Simplified Chinese version
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Condition 1: References "其生也天行,其死也物化" Matched:5.
Total 5 paragraphs. Page 1 of 1.

先秦两汉 - Pre-Qin and Han

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道家 - Daoism

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庄子 - Zhuangzi

[Warring States] 350 BC-250 BC
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[Also known as: 《南华真经》]

外篇 - Outer Chapters

English translation: James Legge [?] Library Resources

天道 - The Way of Heaven

English translation: James Legge [?]
Books referencing 《天道》 Library Resources
1 天道:
天道运而无所积,故万物成;帝道运而无所积,故天下归;圣道运而无所积,故海内服。明于天,通于圣,六通四辟于帝王之德者,其自为也,昧然无不静者矣。圣人之静也,非曰静也善,故静也,万物无足以铙心者,故静也。水静则明烛须眉,平中准,大匠取法焉。水静犹明,而况精神!圣人之心静乎,天地之鉴也,万物之镜也。夫虚静恬淡,寂漠无为者,天地之平而道德之至,故帝王圣人休焉。休则虚,虚则实,实者伦矣。虚则静,静则动,动则得矣。静则无为,无为也,则任事者责矣。无为则俞俞,俞俞者忧患不能处,年寿长矣。夫虚静恬淡,寂寞无为者,万物之本也。明此以南乡,尧之为君也;明此以北面,舜之为臣也。以此处上,帝王天子之德也;以此处下,玄圣素王之道也。以此退居而闲游,江海山林之士服;以此进为而抚世,则功大名显而天下一也。静而圣,动而王,无为也而尊,朴素而天下莫能与之争美。夫明白于天地之德者,此之谓大本大宗,与天和者也;所以均调天下,与人和者也。与人和者,谓之人乐;与天和者,谓之天乐。
The Way of Heaven:
The Way of Heaven operates (unceasingly), and leaves no accumulation (of its influence) in any particular place, so that all things are brought to perfection by it; so does the Way of the Dis operate, and all under the sky turn to them (as their directors); so also does the Way of the Sages operate, and all within the seas submit to them. Those who clearly understand (the Way of) Heaven, who are in sympathy with (that of) the sages, and familiar through the universe and in the four quarters (of the earth) with the work of the Dis and the kings, yet act spontaneously from themselves: with the appearance of being ignorant they are yet entirely still. The stillness of the sages does not belong to them as a consequence of their skilful ability; all things are not able to disturb their minds - it is on this account that they are still. When water is still, its clearness shows the beard and eyebrows (of him who looks into it). It is a perfect Level, and the greatest artificer takes his rule from it. Such is the clearness of still water, and how much greater is that of the human Spirit! The still mind of the sage is the mirror of heaven and earth, the glass of all things.
Vacancy, stillness, placidity, tastelessness, quietude, silence, and non-action - this is the Level of heaven and earth, and the perfection of the Dao and its characteristics. Therefore the Dis, Kings, and Sages found in this their resting-place. Resting here, they were vacant; from their vacancy came fullness; from their fullness came the nice distinctions (of things). From their vacancy came stillness; that stillness was followed by movement; their movemerts were successful. From their stillness came their non-action. Doing-nothing, they devolved the cares of office on their employes, Doing-nothing was accompanied by the feeling of satisfaction. Where there is that feeling of satisfaction, anxieties and troubles find no place; and the years of life are many.
Vacancy, stillness, placidity, tastelessness, quietude, silence, and doing-nothing are the root of all things. When this is understood, we find such a ruler on the throne as Yao, and such a minister as Shun. When with this a high position is occupied, we find the attributes of the Dis and kings,-- the sons of Heaven; with this in a low position, we find the mysterious sages, the uncrowned kings, with their ways. With this retiring (from public life), and enjoying themselves at leisure, we find the scholars who dwell by the rivers and seas, among the hills and forests, all submissive to it; with this coming forward to active life and comforting their age, their merit is great, and their fame is distinguished - and all the world becomes united in one. (Such men) by their stillness become sages; and by their movement, kings. Doing-nothing, they are honoured; in their plain simplicity, no one in the world can strive with them (for the palm of) excellence. The clear understanding of the virtue of Heaven and Earth is what is called 'The Great Root,' and 'The Great Origin;' - they who have it are in harmony with Heaven, and so they produce all equable arrangements in the world - they are those who are in harmony with men. Being in harmony with men is called the joy of men; being in harmony with Heaven is called the joy of Heaven.
庄子曰:“吾师乎!吾师乎!虀万物而不为戾,泽及万世而不为仁,长于上古而不为寿,覆载天地、刻雕众形而不为朽,此之谓天乐。故曰:知天乐者,其生也天行,其死也物化;静而与阴同德,动而与阳同波。故知天乐者,无天怨,无人非,无物累,无鬼责。故曰:其动也天,其静也地,一心定而王天下;其鬼不祟,其魂不疲,一心定而万物服。言以虚静推于天地,通于万物,此之谓天乐。天乐者,圣人之心,以蓄天下也。”
Zhuangzi said, 'My Master! my Master! He shall hash and blend all things in mass without being cruel; he shall dispense his favours to all ages without being benevolent. He is older than the highest antiquity, and yet is not old. He overspreads the heavens and sustains the earth; from him is the carving of all forms without any artful skill! This is what is called the Joy of Heaven. Hence it is said, "Those who know the joy of Heaven during their life, act like Heaven, and at death undergo transformation like (other) things; in their stillness they possess the quality of the Yin, and in their movement they flow abroad as the Yang. Therefore he who knows the Joy of Heaven has no murmuring against Heaven, nor any fault-finding with men; and suffers no embarrassment from things, nor any reproof from ghosts. Hence it is said, 'His movements are those of Heaven; his stillness is that of Earth; his whole mind is fixed, and he rules over the world. The spirits of his dead do not come to scare him; he is not worn out by their souls. His words proceeding from his vacancy and stillness, yet reach to heaven and earth, and show a communication with all things: this is what is called the Joy of Heaven. This Joy of Heaven forms the mind of the sage whereby he nurtures all under the sky.'"'

刻意 - Ingrained Ideas

English translation: James Legge [?]
Books referencing 《刻意》 Library Resources
2 刻意:
故曰:夫恬惔寂寞,虚无无为,此天地之平而道德之质也。
Ingrained Ideas:
Hence it is said, 'Placidity, indifference, silence, quietude, absolute vacancy, and non-action: these are the qualities which maintain the level of heaven and earth and are the substance of the Dao and its characteristics.'
故曰:圣人休,休焉则平易矣,平易则恬惔矣。平易恬惔,则忧患不能入,邪气不能袭,故其德全而神不亏。
In accordance with this it is said, 'The sage is entirely restful, and so (his mind) is evenly balanced and at ease. This even balance and ease appears in his placidity and indifference. In this state of even balance and ease, of placidity and indifference, anxieties and evils do not find access to him, no depraving influence can take him by surprise; his virtue is complete, and his spirit continues unimpaired.'
故曰:圣人之生也天行,其死也物化;静而与阴同德,动而与阳同波;不为福先,不为祸始;感而后应,迫而后动,不得已而后起。去知与故,循天之理,故无天灾,无物累,无人非,无鬼责。其生若浮,其死若休;不思虑,不豫谋;光矣而不耀,信矣而不期;其寝不梦,其觉无忧;其神纯粹,其魂不罢。虚无恬惔,乃合天德。
Therefore it is (also) said, 'The life of the sage is (like) the action of Heaven; and his death is the transformation common to (all) things. In his stillness his virtue is the same as that of the Yin, and in movement his diffusiveness is like that of the Yang. He does not take the initiative in producing either happiness or calamity. He responds to the influence acting on him, and moves as he feels the pressure. He rises to act only when he is obliged to do so. He discards wisdom and the memories of the past; he follows the lines of his Heaven (-given nature); and therefore he suffers no calamity from Heaven, no involvement from things, no blame from men, and no reproof from the spirits of the dead. His life seems to float along; his death seems to be a resting. He does not indulge any anxious doubts; he does not lay plans beforehand. His light is without display; his good faith is without previous arrangement. His sleep is untroubled by dreams; his waking is followed by no sorrows. His spirit is guileless and pure; his soul is not subject to weariness. Vacant and without self-assertion, placid and indifferent, he agrees with the virtue of Heaven.'
故曰:悲乐者,德之邪;喜怒者,道之过;好恶者,德之失。故心不忧乐,德之至也;一而不变,静之至也;无所于忤,虚之至也;不与物交,惔之至也;无所于逆,粹之至也。
Therefore it is said (further), 'Sadness and pleasure show a depraving element in the virtue (of those who feel them); joy and anger show some error in their course; love and hatred show a failure of their virtue. Hence for the mind to be free from sorrow and pleasure is the perfection of virtue; to be of one mind that does not change is the perfection of quietude; to be conscious of no opposition is the perfection of vacancy; to have no intercourse with (external) things is the perfection of indifference; and to have no rebellious dissatisfactions is the perfection of purity.'
故曰:形劳而不休则弊,精用而不已则劳,劳则竭。水之性,不杂则清,莫动则平,郁闭而不流,亦不能清,天德之象也。
Therefore it is said (still further), 'If the body be toiled, and does not rest, it becomes worn out; if the spirit be used without cessation, it becomes toiled; and when toiled, it becomes exhausted. It is the nature of water, when free from admixture, to be clear, and, when not agitated, to be level; while if obstructed and not allowed to flow, it cannot preserve its clearness - being an image of the virtue of Heaven.'
故曰:纯粹而不杂,静一而不变,惔而无为,动而以天行,此养神之道也。
Hence it is said (once again), 'To be guileless and pure, and free from all admixture; to be still and uniform, without undergoing any change; to be indifferent and do nothing; to move and yet to act like Heaven: this is the way to nourish the spirit.

文子 - Wenzi

[Eastern Han - Jin] 212-231
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[Also known as: 《通玄真经》]

九守

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守虚

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1 守虚:
老子曰:所谓圣人者,因时而安其位,当世而乐其业,夫哀乐者德之邪,好憎者心之累,喜怒者道之过,故其生也天行,其死也物化,静即与阴合德,动即与阳同波,故心者形之主也,神者心之宝也,形劳而不休即蹶,精用而不已则竭,是以圣人遵之不敢越也。以无应有,必究其理,以虚受实,必穷其节,恬愉虚静,以终其命,无所鉕,无所亲,抱德炀和,以顺于天,与道为际,与德为邻,不为福始,不为祸先,死生无变于己,故曰至神。神则以求无不待也,以为无不成也。

杂家 - Miscellaneous Schools

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淮南子 - Huainanzi

[Western Han (206 BC - 9)]
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[Also known as: 《淮南》, 《鸿烈》]

精神训

Books referencing 《精神训》 Library Resources
7 精神训:
夫悲乐者,德之邪也;而喜怒者,道之过也;好憎者,心之暴也。故曰:其生也,天行;其死也,物化。静则与阴俱闭,动则与阳俱开。精神澹然无极,不与物散,而天下自服。故心者,形之主也;而神者,心之宝也。形劳而不休则蹶,精用而不已则竭。是故圣人贵而尊之,不敢越也。

汉代之后 - Post-Han

宋明 - Song-Ming

太平御览

[Northern Song] 977-984 Library Resources

人事部四十二

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叙圣

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38 叙圣:
《庄子》曰:圣人之生也,天行;其死也,物化。静而与阴同德,动而与阳同波。不为福先,不为祸始。
又曰:以德分人,谓之圣。
又曰:夫圣人鹑居而谷苦候切。食,鸟行而无章。天下有道则与物皆昌,天下无道则修德就闲。
又曰:至人无己,神人无功,圣人无名。
又曰:夫川竭而谷虚,丘夷而渊实。圣人已死,则大盗不起。

Total 5 paragraphs. Page 1 of 1.