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Chinese Text Project
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Condition 1: References "生而不有,为而不恃" Matched:8.
Total 8 paragraphs. Page 1 of 1.

先秦两汉 - Pre-Qin and Han

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道家 - Daoism

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道德经 - Dao De Jing

[Warring States (475 BC - 221 BC)] English translation: James Legge [?]
Books referencing 《道德经》 Library Resources
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[Also known as: 《老子》, "Tao Te Ching", "Laozi"]

10 道德经:
载营魄抱一,能无离乎?专气致柔,能婴儿乎?涤除玄览,能无疵乎?爱民治国,能无知乎?天门开阖,能为雌乎?明白四达,能无知乎?生之、畜之,生而不有,为而不恃,长而不宰,是谓玄德。
Dao De Jing:
(Possibilities through the Dao)
When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? (The Dao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Dao).

51 道德经:
道生之,德畜之,物形之,势成之。是以万物莫不尊道而贵德。道之尊,德之贵,夫莫之命常自然。故道生之,德畜之;长之育之;亭之毒之;养之覆之。生而不有,为而不恃,长而不宰,是谓玄德。
Dao De Jing:
(The operation (of the Dao) in nourishing things)
All things are produced by the Dao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Dao, and exalt its outflowing operation.
This honouring of the Dao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute.
Thus it is that the Dao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them.
It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them; - this is called its mysterious operation.

老子河上公章句 - Heshanggong Laozi

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道经

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能为

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1 能为:
载营魄,营魄,魂魄也。人载魂魄之上得以生,当爱养之。喜怒亡魂,卒惊伤魄。魂在肝,魄在肺。美酒甘肴,腐人肝肺。故魂静志道不乱,魄安得寿延年也。抱一,能无离乎,言人能抱一,使不离于身,则长存。一者,道始所生,太和之精气也。故曰:一布名于天下,天得一以清,地得一以宁,侯王得一以为正平,入为心,出为行,布施为德,摠名为一。一之为言,志一无二也。专气致柔,专守精气使不乱,则形体能应之而柔顺。能婴儿。能如婴儿内无思虑,外无政事,则精神不去也。涤除玄览,当洗其心,使洁净也。心居玄冥之处,览知万事,故谓之玄览也。能无疵。不淫邪也,净能无疵病乎。爱民治国,治身者,爱气则身全;治国者,爱民则国安。能无为。治身者呼吸精气,无令耳闻;治国者,布施惠德,无令下知也。天门开阖,天门谓北极紫微宫。开阖谓终始五际也。治身:天门,谓鼻孔开,谓喘息阖,谓呼吸也。能为雌。治身当如雌牝,安静柔弱,治国应变,合而不唱也。明白四达,言达明白,如日月四通,满于天下八极之外。故曰:视之不见,听之不闻,彰布之于十方,焕焕煌煌也。能无知。无有能知道满于天下者。生之、畜之。道生万物而畜养之。生而不有,道生万物,无所取有。为而不恃,道所施为,不恃望其报也。长而不宰,道长养万物,不宰割以为器用。是谓玄德。言道行德,玄冥不可得见,欲使人如道也。

德经

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养德

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1 养德:
道生之,道生万物。德畜之,德,一也。一主布气而蓄养物形之,一为万物设形像也。势成之。一为万物作寒暑之势以成之。是以万物莫不尊道而贵德。道德所为,无不尽惊动,而尊敬之。道之尊,德之贵,夫莫之命而常自然。道一不命召万物,而常自然应之如影响。故道生之,德畜之,长之育之,成之孰之,养之覆之。道之于万物,非但生而已,乃复长养、成孰、覆育,全其性命。人君治国治身,亦当如是也。生而不有,道生万物,不有所取以为利也。为而不恃,道所施为,不恃望其报也。长而不宰,道长养万物,不宰割以为利也。是谓玄德。道之所行恩德,玄暗不可得见。

出土文献 - Excavated texts

马王堆 - Mawangdui

老子甲 - Laozi A

老子甲德经

13 老子甲德... :
道生之而德畜之,物刑之而器成之。是以万物尊道而贵□。□之尊,德之贵也,夫莫之爵而恒自祭也。道生之,畜之,长之,遂之,亭之,□之,□□□□□□弗有也,为而弗寺也,长而弗宰也。此之谓玄德。

老子乙 - Laozi B

老子乙道经

10 老子乙道... :
戴营魄抱一,能毌离乎?专气至柔,能婴儿乎?修除玄监,能毌有疵乎?爱民栝国,能毌以知乎?天门启阖,能为雌乎?明白四达,能毌以知乎?生之、畜之,生而弗有,长而弗宰也,是胃玄德。

汉代之后 - Post-Han

隋唐 - Sui-Tang

群书治要

[Tang] 631 Library Resources

卷三十四

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老子

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德经

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12 德经:
生而不有,道生万物,不有取以为利。为而不恃,道所施为,不恃望其报也。长而不宰,道长养万物,不宰割以为利用也。是谓玄德。道之所行,恩德玄暗,不可得见也。

宋明 - Song-Ming

太平御览

[Northern Song] 977-984 Library Resources

道部一

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1 道:
《老子》曰:道可道,非常道,虚极之妙也。无名天地之始,有名万物之母。无名者,妙本也,道冲而用之或似不盈,渊乎似万物之宗。天地之间,其由橐龠乎?玄牡之门是谓天地根。天地所以能长且久者,以其不自生,故能长生。生而不有,为而不恃,长而不宰,是谓玄德。执古之道,以御今之有。能知古始,是谓道纪。万物并作,吾以观其复。功成事遂,百姓皆谓我自然。绝圣弃智,民利百倍。孔德之容,惟道是从。以阅众甫,吾何以知众甫之然哉?曲则全,谓曲己以应务则全也;枉则直,谓枉己以伸人则直也。洼则盈,谓执谦则常盈也;弊则新,谓守弊薄则日新也。少则得,谓抱一不离则无失也;多则惑,谓有为多门则惑乱也。是以圣人抱一为天下式。希言自然者,谓因言悟道,不滞于言,合自然也。有物混成,先天地生,寂兮寥兮,独立而不改,周行而不殆。吾不知其名,字之曰道,强为之名曰大。域中有四大,王居其一。谓王者人灵之主,万物系其兴亡也。人法地,地法天,天法道,道法自然。重为轻根,静为躁君。善行无辙迹,谓体了真性行无行相,则必与道宜也。善言无瑕谪,谓遣象求意,理证心忘也。善计不用筹算,谓一以贯之,不生他见也。善闭无关楗而不可开,谓心无逐境之迷,境无起心之累也。善结无绳约而不可解,谓心与道合,虽无约束,其不可解也。是以圣人常善救人,故无弃人,常善救物,故无弃物,是谓袭明。知其雄,守其雌;知其白,守其黑;知其荣,守其辱;谓含德内融则复归于朴,常德听用则散而为器。既涉形器,必有精粗。圣人用之,则为群材之官长矣。故大制不割,谓圣人用道大制群生。万物不谢,于自然曾不割伤也。道之在天下,犹川谷之于江海。死而不亡者寿,谓死者分理之终,亡者夭折之数。寿者一期之尽,夫知足力行者,得天常地,死而不亡,是一期之尽,可谓寿矣。执大象,天下往。往而不害,安于太平。化而欲作,吾将镇之无名之朴。谓道也。失道而后德,失德而后仁,失仁而后义,失义而后礼,天下之物生于有,有生于无,明道若昧,进道若退,夷道若类。上德若谷,谓虚沿而容物也。大白若辱,谓能洁而含垢也。广德若不足,谓大成而执谦也,建德若渝,谓立功而不炫也。体真若渝,谓淳一而和光也。大方无隅,谓不小立圭角也,大器晚成,谓且无近功也。大音希声,谓不饰小说也。大象无形,谓能应万类也。道隐无名,谓功用不彰也。道生一,一生二,二生三,三生万物,万物负阴而抱阳,冲气以为和。为道日损,损之又损,以至无为。故塞其兑,闭其门,终身不勤也,谓不纵六根爱悦,则祸患之门闭矣,终身不勤劳也。开其兑,济其事,终身不救,谓开纵视听,以成其授悦之事,故有祸患不救也。尾簜自殃,是谓袭常,谓不为身灾,是谓密用真常之道也。
又曰:知者不言,言者不知。所以言者以音相闻,譬如知音者,识音以弦,心知其音,口不能传道。深微妙知者,不言也。太上曰知者不言,言能以救物。
又曰:上士学道,授之以神,中士授之以心,下士授之以耳。以神听者通无形,以心听者知内情,以耳听者闻外声。
又曰:知者不言,言者不知,故圣人云:“我无为而民自化,我无事而民自富,我好静而民自正,我无欲而民自朴。”修之于身,天下自化。深根固蒂,长生久视之道。以道莅天下,其鬼不神,道者万物之奥,为者败之,执者失之,是以圣人无为故无败,无执故无失。

Total 8 paragraphs. Page 1 of 1.