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| Condition 1: References "处其实，不居其华" Matched:6. |
| Total 6 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 |
| 38 | 道德经: | 上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此。 |
| Dao De Jing: |
(About the attributes of the Dao) (Those who) possessed in highest degree the attributes (of the Dao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure). (Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing. (Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing. (Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them. Thus it was that when the Dao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared. Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Dao, and is the beginning of stupidity. Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other. |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《德经》 | Library Resources |
《论德》 | Library Resources |
| 1 | 论德: | 上德不德，上德，谓太古无名号之君，德大无上，故言上德也。不德者，言其不以德教民，因循自然，养人性命，其德不见，故言不德也。是以有德。言其德合于天地，和气流行，民德以全也。下德不失德，下德，谓号谥之君，德不及上德，故言下德也。不失德者，其德可见，其功可称也。是以无德。以有名号及其身故。上德无为谓法道安静，无所施为也。而无以为，言无以名号为也。下德为之言为教令，施政事也。而有以为。言以为己取名号也上仁为之上仁谓行仁之君，其仁无上，故言上仁。为之者，为人恩也。而无以为，功成事立，无以执为。上义为之为义以断割也。而有以为。动作以为己，杀人以成威，贼下以自奉也。上礼为之谓上礼之君，其礼无上，故言上礼。为之者，言为礼制度，序威仪也。而莫之应，言礼华盛实衰，饰伪烦多，动则离道，不可应也。则攘臂而扔之。言礼烦多不可应，上下忿争，故攘臂相仍引。故失道而后德，言道衰而德化生也。失德而后仁，言德衰而仁爱见也。失仁而后义，言仁衰而分义明也。失义而后礼。言义衰则失礼聘，行玉帛也。夫礼者，忠信之薄言礼废本治末，忠信日以衰薄。而乱之首。礼者贱质而贵文，故正直日以少，邪乱日以生。前识者，道之华不知而言知为前识，此人失道之时，得道之华。而愚之始。言前识之人，愚暗之倡始也。是以大丈夫处其厚，大丈夫谓得道之君也。处其厚者，谓处身于敦朴。不居其薄，不处身违道，为世烦乱也。处其实，处忠信也。不居其华。不尚华言也。故去彼取此。去彼华薄，取此厚实。 |
《法家 - Legalism》 | Related resources |
《韩非子 - Hanfeizi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《韩非子》 Library Resources Source Related resources |
《解老》 | Books referencing 《解老》 Library Resources |
| 8 | 解老: | 所谓大丈夫者，谓其智之大也。所谓处其厚不处其薄者，行情实而去礼貌也。所谓处其实不处其华者，必缘理不径绝也。所谓去彼取此者，去貌径绝而取缘理好情实也。故曰：“去彼取此。” |
《史书 - Histories》 | Related resources |
《后汉书 - Hou Han Shu》 | [Northern and Southern] 420-445 | Books referencing 《后汉书》 Library Resources |
《列传》 | Library Resources |
《朱乐何列传》 | Library Resources |
| 15 | 朱乐何列... : | 故夫天不崇大则覆帱不广，地不深厚则载物不博，人不敦厖则道数不远。昔在仲尼不失旧于原壤，楚严不忍章于绝缨。由此观之，圣贤之德敦矣。老氏之经曰：“大丈夫处其厚不处其薄，居其实不居其华，故去彼取此。”夫时有薄而厚施，行有失而惠用。故覆人之过者，敦之道也；救人之失者，厚之行也。往者，马援深昭此道，可以为德，诫其兄子曰：“吾欲汝曹闻人之过如闻父母之名。耳可得闻，口不得言。”斯言要矣。远则圣贤履之上世，近则丙吉、张子孺行之汉廷。故能振英声于百世，播不灭之遗风，不亦美哉！ |
《出土文献 - Excavated texts》 |
《马王堆 - Mawangdui》 |
《老子甲 - Laozi A》 |
《老子甲德经》 |
| 1 | 老子甲德... : | □□□□□□□□□□□□□□□□德。上德无□□无以为也。上仁为之□□以为也。上义为之而有以为也；上礼□□□□□□□□攘臂而乃之。故失道。失道矣而后德，失德而后仁，失仁而后义，□义而□□□□□□□□□□而乱之首也。□□□，道之华也，而愚之首也。是以大丈夫居其厚而不居其泊，居其实不居其华。故去皮取此。 |
《老子乙 - Laozi B》 |
《老子乙德经》 |
| 1 | 老子乙德... : | 上德不德，是以有德；下德不失德，是以无德。上德无为而无以为也；上仁为之而无以为也。上○为之而有以为也；上礼为之而莫之应也，则攘臂而乃之。故失道而后德，失德而句仁，失仁而句义∠，失义而句礼。夫礼者，忠信之泊也而乱之首也。前识者，道之华也，而愚之首也。是以大丈夫居□□□居其泊；居其实而不居其华。故去罢而取此。 |
| Total 6 paragraphs. Page 1 of 1. |
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