Follow us on Facebook to receive important updates Follow us on Twitter to receive important updates Follow us on sina.com's microblogging site to receive important updates Follow us on Douban to receive important updates
Chinese Text Project
Simplified Chinese version
Search details:
Scope: Request type: Paragraph
Condition 1: References "大泽焚而不能热" Matched:5.
Total 5 paragraphs. Page 1 of 1.

先秦两汉 - Pre-Qin and Han

Related resources

道家 - Daoism

Related resources

庄子 - Zhuangzi

[Warring States] 350 BC-250 BC
Books referencing 《庄子》 Library Resources
Source
Related resources
[Also known as: 《南华真经》]

内篇 - Inner Chapters

Library Resources

齐物论 - The Adjustment of Controversies

English translation: James Legge [?]
Books referencing 《齐物论》 Library Resources
11 齐物论:
啮缺问乎王倪曰:“子知物之所同是乎?”曰:“吾恶乎知之!”“子知子之所不知邪?”曰:“吾恶乎知之!”“然则物无知邪?”曰:“吾恶乎知之!虽然,尝试言之。庸讵知吾所谓知之非不知邪?庸讵知吾所谓不知之非知邪?且吾尝试问乎女:民湿寝则腰疾偏死,鰌然乎哉?木处则惴栗恂惧,猨猴然乎哉?三者孰知正处?民食刍豢,麋鹿食荐,蝍且甘带,鸱鸦耆鼠,四者孰知正味?猨,猵狙以为雌,麋与鹿交,鰌与鱼游。毛嫱、丽姬,人之所美也,鱼见之深入,鸟见之高飞,麋鹿见之决骤。四者孰知天下之正色哉?自我观之,仁义之端,是非之涂,樊然淆乱,吾恶能知其辩!”啮缺曰:“子不知利害,则至人固不知利害乎?”王倪曰:“至人神矣:大泽焚而不能热,河、汉冱而不能寒,疾雷破山、风振海而不能惊。若然者,乘云气,骑日月,而游乎四海之外。死生无变于己,而况利害之端乎!”
The Adjustment of Controversies:...:
Nie Que asked Wang Ni, saying, 'Do you know, Sir, what all creatures agree in approving and affirming?' 'How should I know it?' was the reply. 'Do you know what it is that you do not know?' asked the other again, and he got the same reply. He asked a third time, 'Then are all creatures thus without knowledge?' and Wang Ni answered as before, (adding however), 'Notwithstanding, I will try and explain my meaning. How do you know that when I say "I know it," I really (am showing that) I do not know it, and that when I say "I do not know it," I really am showing that I do know it.' And let me ask you some questions: 'If a man sleep in a damp place, he will have a pain in his loins, and half his body will be as if it were dead; but will it be so with an eel? If he be living in a tree, he will be frightened and all in a tremble; but will it be so with a monkey? And does any one of the three know his right place ? Men eat animals that have been fed on grain and grass; deer feed on the thick-set grass; centipedes enjoy small snakes; owls and crows delight in mice; but does any one of the four know the right taste? The dog-headed monkey finds its mate in the female gibbon; the elk and the axis deer cohabit; and the eel enjoys itself with other fishes. Mao Qiang and Li Ji were accounted by men to be most beautiful, but when fishes saw them, they dived deep in the water from them; when birds, they flew from them aloft; and when deer saw them, they separated and fled away. But did any of these four know which in the world is the right female attraction? As I look at the matter, the first principles of benevolence and righteousness and the paths of approval and disapproval are inextricably mixed and confused together - how is it possible that I should know how to discriminate among them?' Nie Que said (further), 'Since you, Sir, do not know what is advantageous and what is hurtful, is the Perfect man also in the same way without the knowledge of them?' Wang Ni replied, 'The Perfect man is spirit-like. Great lakes might be boiling about him, and he would not feel their heat; the He and the Han might be frozen up, and he would not feel the cold; the hurrying thunderbolts might split the mountains, and the wind shake the ocean, without being able to make him afraid. Being such, he mounts on the clouds of the air, rides on the sun and moon, and rambles at ease beyond the four seas. Neither death nor life makes any change in him, and how much less should the considerations of advantage and injury do so!'

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
[Also known as: 《淮南》, 《鸿烈》]

精神训

Books referencing 《精神训》 Library Resources
9 精神训:
所谓真人者也,性合于道也。故有而若无,实而若虚;处其一不知其二,治其内不识其外。明白太素,无为复朴,体本抱神,以游于天地之樊。芒然仿佯于尘垢之外,而消摇于无事之业。浩浩荡荡乎,机械之巧弗载于心。是故死生亦大矣,而不为变。虽天地覆育,亦不与之抮抱矣。审乎无瑕,而不与物糅;见事之乱,而能守其宗。若然者,正肝胆,遗耳目,心志专于内,通达耦于一,居不知所为,行不知所之,浑然而往逯然而来,形若槁木,心若死灰。忘其五藏,损其形骸,不学而知,不视而见,不为而成,不治而辩,感而应,迫而动,不得已而往,如光之耀,如景之放,以道为紃,有待而然。抱其太清之本,而无所容与,而物无能营。廓惝而虚,清靖而无思虑。大泽焚而不能热,河、汉涸而不能寒也。大雷毁山而不能惊也,大风晦日而不能伤也。是故视珍宝珠玉,犹石砾也;视至尊穷宠,犹行客也;视毛嫱、西施,犹䫏丑也。以死生为一化,以万物为一方,同精于太清之本,而游于忽区之旁。有精而不使,有神而不行,契大浑之朴,而立至清之中。是故其寝不梦,其智不萌,其魄不抑,其魂不腾。反复终始,不知其端绪,甘暝太宵之宅,而觉视于昭昭之宇,休息于无委曲之隅,而游敖于无形埒之野。居而无容,处而无所,其动无形,其静无体,存而若亡,生而若死,出入无间,役使鬼神。沦于不测,入于无间,以不同形相嬗也,终始若环,莫得其伦。此精神之所以能登假于道也。是故真人之所游。若吹呴呼吸,吐故内新,熊经鸟伸,凫浴猿躩,鸱视虎顾,是养形之人也,不以滑心。使神滔荡而不失其充,日夜无伤而与物为春,则是合而生时于心也。

汉代之后 - Post-Han

魏晋南北朝 - Wei, Jin, and North-South

高士传

Library Resources

卷上

Library Resources

王倪

Library Resources
1 王倪:
王倪者,尧时贤人也,师被衣。啮缺又学于王倪,问道焉。啮缺曰:“子知物之所同是乎?”曰:“吾恶乎知之。”“子知子之所不知邪?”曰:“吾恶乎知之。”“然则物无知邪?”曰:“吾恶乎知之。虽然,尝试言之。庸讵知吾所谓知之非不知邪?庸讵知吾所谓不知之非知邪?且吾尝试问乎汝:民湿寝则腰疾偏死,鰌然乎哉?木处则惴栗恂惧,猨猴然乎哉?三者孰知正处?民食刍豢,麋鹿食荐,蝍且甘带,鸱鸦耆鼠,四者孰知正位?猨猵狙以为雌,麋与鹿交,鰌与鱼游。毛嫱、丽姬,人之所美也,鱼见之深入,鸟见之高飞,麋鹿见之决骤。四者孰知天下之正色哉?自我观之,仁义之端,是非之涂,樊然淆乱,吾恶能知其辩!”啮缺曰:“子不知利害,则至人固不知利害乎?”王倪曰:“至人神矣,大泽焚而不能热,河汉冱而不能寒,疾雷破山风振海而不能惊。若然者,乘云气,骑日月,而游乎四海之外,死生无变于已,而况利害之端乎?”

宋明 - Song-Ming

太平御览

[Northern Song] 977-984 Library Resources

时序部十九

Library Resources

Library Resources
13 热:
《白虎通》曰:夏至阴始起,反大热何?阴起阳气推而上,故大热也。
又曰:至人神矣,入大泽不濡,焚而不能热也。
又曰:暍者反冻于冷风。

逸民部六

Library Resources

逸民六

Library Resources
3 逸民六:
皇甫士安《高士传》曰:王倪者,尧时贤人也,师被衣。啮缺又学于王倪,问道焉。啮缺曰:“子不知厉害,则至人固不知利乎?”王倪曰:“至人神矣。大泽焚而不能热,河汉冱而不能寒,疾雷破山,暴风振海而不能惊。若然者,乘云雨,骑日月,而游天地之外,死生无变于己,而况利害之间乎?”
又曰:“善卷者,古之贤人也。尧闻其得道之士,乃北面师之,而问道焉。及舜受终之后,又以天下让卷。卷曰:”昔唐氏之有天下,不教而民从之,不赏而民劝之。天下均平,百姓安静,民不知怒,不知喜。今子盛为衣裳之服,以观民目;调五音之声,以乱民耳,作皇韶之乐,以愚民心。耳目益荣,天下之乱从此始矣。吾虽为之,其何益乎!予立宇宙之中,冬衣皮毛,夏衣絺葛,春耕种形足以劳,秋收敛身足以休。日出而作,日入而息,逍遥于天地之间,而心意自得。何以天下为哉?“遂不受,去。入深山,莫知所终矣。
又曰:啮缺,尧时人。许由师事啮缺,尧又师由。问曰:“啮缺可以配天乎?”既而啮缺遇由,由曰:“子将何之?”曰:“将逃尧。”曰:“何谓也?”曰:“夫尧知贤人之利天下,而不知其贼天下。”遂逃不见。
又曰:“巢父,尧时隐人。年老,以树为巢而寝其上,故时人号曰巢父。尧之让许由也,由以告巢父。巢父曰:”汝何不隐汝形,藏汝光?若非吾友也。“击其膺而下之。由怅然不自得,乃过清冷之水洗其耳,拭其目,曰:”向者闻言,负吾矣。“遂去,终身不相见。
又曰:许由字武仲,隐乎沛泽之中。尧闻,乃致天下而让焉。由乃退而耕于中岳颍水之阳,箕山之下。《史记》又载。
又曰:壤父者,尧时人。年五十而击壤于道中。观者曰:“大哉,帝之德也!”壤父曰:“吾日出而作,日入而息,凿井而饮,耕田而食。帝何德于我哉?”
又曰:蒲衣者,舜时贤人也。年八岁而舜师之,遂让以天下。蒲衣不受而去,莫知所终。
又曰:老莱子者,楚公室乱,逃世,耕于蒙山之阳。蓬蒿为室,枝杖于床,饮水食菽,垦山播种。人或言于楚王,王于是驾至莱子之门。莱子方织畚,王曰:“守国之政,孤愿烦先生。”老莱子曰:“诺。”王去,其妻樵还,曰:“子许之乎?”老莱子曰:“然。”妻曰:“妾闻之,可食以酒肉者,可随而鞭棰;夫可拟以官禄者,可随而鈇钺。妾不能为人所制者!”妻投其畚而去。老莱子亦随其妻,至于河南。以莱子为老子,人莫知其所终也。
又曰:颜回字子渊,贫而乐道,退居陋巷,曲肱而寝。孔子曰:“尔家贫,居卑,何不仕?”回曰:“回有郭外田六十亩,足以供饘粥;有郭内圃六十亩,足以供丝麻;鼓宫商之音,足以自乐;习所闻于夫子,足以自娱。回何仕焉?”
又曰:弦高者,郑人也。郑穆公时,高见郑为秦晋所逼,乃隐不仕,为商人。及晋文公之返国也,与秦穆公伐郑,围其都。郑人私与秦盟,而晋师退。秦又使大夫杞子等三人戍郑。居三年,晋文公卒。襄公初立,秦穆公方强,使百里、西乞、白乙率师袭郑,过周及滑,郑人不知。时高将市于周,遇之,谓其友蹇他曰:“师行数千里,又数经诸侯之地,其势必袭郑。凡袭国者,以无备也。示以知其情,必不敢进矣。”于是乃矫郑伯之命,以十二牛犒秦师,且使人告郑为备。杞子亡奔齐。孟明等返至淆,晋人要击,大破秦师。郑于是赖高而在。郑穆公以存国之赏赏高,而高辞曰:许而得赏,则郑国之信废矣;为国而无信,是败俗也。赏一人而败国俗,智者不为也。“遂以其属徙东夷,终身不返。

Total 5 paragraphs. Page 1 of 1.