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| Condition 1: References "功成而弗居，夫唯弗居" Matched:7. |
| Total 7 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 |
| 2 | 道德经: | 天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。故有无相生，难易相成，长短相较，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教；万物作焉而不辞，生而不有。为而不恃，功成而弗居。夫唯弗居，是以不去。 |
| Dao De Jing: |
(The nourishment of the person) All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement). The work is done, but how no one can see; 'Tis this that makes the power not cease to be. |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《道经》 | Library Resources |
《养身》 | Library Resources |
| 1 | 养身: | 天下皆知美之为美，自扬己美，使彰显也。斯恶已；有危亡也。皆知善之为善，有功名也。斯不善已。人所争也。故有无相生，见有而为无也。难易相成，见难而为易也。长短相较，见短而为长也。高下相倾，见高而为下也。音声相和，上唱下必和也。前后相随。上行下必随也。是以圣人处无为之事，以道治也。行不言之教，以身师导之也。万物作焉各自动也。而不辞，不辞谢而逆止。生而不有，元气生万物而不有为而不恃，道所施为，不恃望其报也。功成而弗居。功成事就，退避不居其位。夫唯弗居，夫惟功成不居其位。是以不去。福德常在，不去其身也。此言不行不可随，不言不可知疾。上六句有高下长短，君开一源，下生百端，百端之变，无不动乱。 |
《杂家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《道应训》 | Books referencing 《道应训》 Library Resources |
| 29 | 道应训: | 子发攻蔡，逾之。宣王郊迎，列田百顷，而封之执圭。子发辞不受。曰：“治国立政，诸侯入宾，此君之德也；发号施令，师未合而失敌遁，此将军之威也；兵陈战而胜敌者，此庶民之力也。夫乘民之功劳，而取其爵禄者，非仁义之道也。”故辞而弗受。故老子曰：“功成而不居。夫惟不居，是以不去。” |
《出土文献 - Excavated texts》 |
《郭店 - Guodian》 |
《老子甲 - Laozi A》 |
| 9 | 老子甲: | 天下皆知美之为美也，恶已；皆知善，此斯不善已。有亡之相生也，难易之相成也，长短之相形也，高下之相呈也，音声之相和也，先后之相随也。是以圣人居亡为之事，行不言之教。万物作而弗治也，为而弗志也，成而弗居。夫唯弗居也，是以弗去也。 |
《马王堆 - Mawangdui》 |
《老子甲 - Laozi A》 |
《老子甲道经》 |
| 2 | 老子甲道... : | 天下皆知美为美，恶已。皆知善，斯不善矣。有无之相生也，难易之相成也，长短之相刑也，高下之相盈也，意声之相和也，先后之相隋恒也。是以声人居无为之事，行□□□□□□□□□□也，为而弗志也，成功而弗居也。夫唯居，是以弗去。 |
《老子乙 - Laozi B》 |
《老子乙道经》 |
| 2 | 老子乙道... : | 天下皆知美之为美，亚已。皆知善，斯不善矣。□□□□生也，难易之相成也，长短之相刑也，高下之相盈也，音声之相和也，先后之相隋恒也。是以圣人居无为之事，行不言之教；万物昔而弗始，为而弗侍也，成功而弗居也，夫唯弗居，是以弗去。 |
《汉代之后 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《皇王部一》 | Library Resources |
《叙皇王上》 | Library Resources |
| 37 | 叙皇王上: |
《老子》曰：圣人处无为之事，行不言之教，万物作而不辞，生而不有，为而不恃，功成而不居。夫惟不居，是以不去。 又曰：不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使心不乱。是以圣人之治，虚其心，实其腹，弱其志，强其骨，常使民无知无欲。使夫知者不敢为也。无为，则无不治也。 又曰：道大、天大、地大，王亦大。域中有四大，而王居其一。 又曰：圣人无常心，以百姓心为心：善者，吾善之；不善者，吾亦善之，得善矣！信者，吾信之；不信者，吾亦信之，得信矣！圣人在，天下歙然。为天下浑其心，百姓皆注其耳目，圣人皆孩之。 又曰：圣人之言云：“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。” 又曰：圣人执左契而不责于人，故有德司契，无德司撤。圣人之心，与百姓心犹左右契耳。契来则和，故上下相亲，怨用不作，后世不能，执左契以应物，而守常辙以轨民，用此来和，必有馀怨矣。 又曰：江海所以能为百谷王者，以其善下之也。是以圣人欲上人也，必以其言下之；欲先人也，必以其身后之。故处上弗害，是以天下乐推而不厌也。 |
| Total 7 paragraphs. Page 1 of 1. |
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