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| Condition 1: References "颜色不变" Matched:63. |
| Total 61 paragraphs. Page 1 of 7. Jump to page 1 2 3 4 5 6 7 |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《韩诗外传 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韩诗外传》 Library Resources |
《卷十》 | Library Resources |
| 13 | 卷十: | 传曰：卞庄子好勇，母无恙时，三战而三北，交游非之，国君辱之，卞庄子受命，颜色不变。及母死三年，鲁兴师，卞庄子请从，至，见于将军曰：“前犹与母处，是以战而北也，辱吾身！今母没矣，请塞责。”遂走敌而斗，获甲首而献之，“请以此塞一北”。又获甲首而献之，“请以此塞再北。”将军止之，曰：“足。”不止，又获甲首而献之，曰：“请以此塞三北。”将军止之，曰：“足，请为兄弟。”卞庄子曰：“夫北、以养母也，今母殁矣，吾责塞矣。吾闻之，节士不以辱生。”遂奔敌，杀七十人而死。君子闻之，曰：“三北已塞责，又灭世断宗，士节小具矣，而于孝未终也。”《诗》曰：“靡不有初，鲜克有终。” |
《新序 - Xin Xu》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《新序》 Library Resources |
《义勇》 | Books referencing 《义勇》 Library Resources |
| 6 | 义勇: | 楚太子建以费无极之谮见逐。建有子曰胜，在外，子西召胜，使治白，号曰白公。胜怨楚逐其父，将弑惠王及子西，欲得易甲，陈士勒兵，以示易甲曰：“与我，无患不富贵；不吾与，则此是也。”易甲笑曰：“尝言吾义矣，吾子忘之乎？立得天下，不义，吾不敢也；威吾以兵，不义，吾不从也。今子将弑子之君，而使我从子，非吾前义也。子虽告我以利，威我以兵，吾不忍为也。子行子之威，则吾亦得明吾义也。逆子以兵争也，应子以声鄙也，吾闻士立义不争，行死不鄙，拱而待兵，颜色不变也。” |
《论衡 - Lunheng》 | [Eastern Han] 80 Wang Chong | Books referencing 《论衡》 Library Resources |
《道虚 - Daoxu》 | English translation: Albert Forke [?] | Library Resources |
| 25 | 道虚: | 儒书言：齐王疾痟，使人之宋迎文挚。文挚至，视王之疾，谓太子曰：“王之疾，必可已也。虽然，王之疾已，则必杀挚也。”太子曰：“何故？”文挚对曰：“非怒王，疾不可治也。王怒，则挚必死。”太子顿首强请曰：“苟已王之疾，臣与臣之母以死争之于王，必幸臣之母。愿先生之勿患也。”文挚曰：“诺，请以死为王。”与太子期，将往，不至者三，齐王固已怒矣。文挚至，不解屦登床，履衣，问王之疾。王怒而不与言。文挚因出辞以重王怒。王叱而起，疾乃遂已。王大怒不悦，将生烹文挚。太子与王后急争之而不能得，果以鼎生烹文挚。爨之三日三夜，颜色不变。文挚曰：“诚欲杀我，则胡不覆之，以绝阴阳之气？”王使覆之，文挚乃死。夫文挚、道人也，入水不濡，入火不燋，故在鼎三日三夜，颜色不变。 |
| Daoxu: |
The books of the Literati contain the statement that the king of Qi being dangerously ill, a messenger was sent to Song to fetch Wen Zhi. When he arrived and saw the king's sickness he said to the heir-apparent: "The king's illness can certainly be cured, but when it has been, the king is sure to kill me." The heir-apparent inquired what for, Wen Zhi replied, "Without anger the king's illness cannot be cured, but when the king gets angry, my death is certain." The heir-apparent bowed his head, and entreated him saying," Should you cure the king's sickness, myself and my mother are going to forcibly restrain the king at the cost of our lives. The king will certainly please my mother. We are wishing that you, master, shall have no trouble." Wen Zhi gave his consent and said that he was prepared to die. The king with his eldest son fixed a time. Thrice the physician was expected, but did not come so, that the king of Qi was already very angry. When he came at last, he did not put off his shoes, but walked upon the bed and tread upon the sheets. He asked the king about his sickness, but the king was so furious, that he did not speak with him. Then he said something which but aggravated the king’s wrath. The king abused him, and rose up, and his disease was gone. He was so enraged and so little pleased, that he wished to boil Wen Zhi alive. The heir-apparent and the queen forthwith interfered, but could obtain nothing. Wen Zhi was actually boiled alive in a cauldron: After three days' and three night's cooking, his appearance had not yet changed. Wen Zhi said, " If one really is anxious to kill me, why does one not put on the lid to intercept the Yin and the Yang fluids." The king had the lid put on, whereupon Wen Zhi died. Wen Zhi was a Daoist, in water he was not drowned, and in fire he did not burn. Hence he could remain three days and three nights in the kettle without changing colour. | |
| 26 | 道虚: | 此虚言也。夫文挚而烹三日三夜，颜色不变，为一覆之故，绝气而死，非得道之验也。诸生息之物，气绝则死；死之物，烹之辄烂。致生息之物密器之中，覆盖其口，漆涂其隙，中外气隔，息不得泄，有顷死也。如置汤镬之中，亦辄烂矣。何则？体同气均，禀性于天，共一类也。文挚不息乎？与金石同，入汤不烂，是也；令文挚息乎？烹之不死，非也。 |
| Daoxu: | This is idle talk. Wen Zhi was boiled three days and nights without changing colour. If then only in consequence of the lid being put on he was choked and died, this proves that he was not in possession of Dao. All living and breathing creatures die, when deprived of air. When they are dead and boiled, they become soft. If living and breathing creatures are placed in vessels with a lid on, having all their fissures carefully filled, so that the air cannot circulate, and their breath cannot pass, they die instantaneously. Thrown into a kettle with boiling water, they are also cooked soft. Why? Because they all have the same kind of body, the same breath, are endowed by heaven with a similar nature, and all belong to one class. If Wen Zhi did not breathe, he could have been like a piece of metal or stone, and even in boiling water not be cooked soft. Now he was breathing, therefore, when cooked, he could not but die. | |
| 27 | 道虚: | 令文挚言，言则以声，声以呼吸。呼吸之动，因血气之发。血气之发，附于骨肉。骨肉之物，烹之辄死。今言烹之不死，一虚也。既能烹煮不死，此真人也，与金石同。金石虽覆盖与不覆盖者，无以异也。今言文挚覆之则死，二虚也。置人寒水之中，无汤火之热，鼻中口内，不通于外，斯须之顷，气绝而死矣。寒水沉人，尚不得生，况在沸汤之中，有猛火之烈乎？言其入汤不死，三虚也。人没水中，口不见于外，言音不扬。烹文挚之时，身必没于鼎中。没则口不见，口不见则言不扬。文挚之言，四虚也。烹辄死之人，三日三夜，颜色不变，痴愚之人，尚知怪之。使齐王无知，太子群臣宜见其奇。奇怪文挚，则请出尊宠敬事，从之问道。今言三日三夜，无臣子请出之言，五虚也。 |
| Daoxu: |
If Wen Zhi could speak, he must have given sounds, which require breathing. Breathing is closely connected with the vital force, which resides in bones and flesh. Beings of bones and flesh being cooked, die. To deny that is the first untruth. Provided that Wen Zhi could be cooked without dying, he was a perfect Daoist, similar to metal or stone. To metal or stone it makes no difference, whether a lid be put on, or not. Therefore, to say that Wen Zhi died, when the lid was put on, is a second untruth. Put a man into cold water, which is not hot like boiling water, and he will die for want of breath after a short interval, his nose and mouth being shut out from the outer air. Submerged in cold water, a man cannot remain alive, how much less in bubbling, boiling water, in the midst of a violent fire? To say that Wen Zhi survived in the boiling water is a third untruth. When a man is submerged in water, so that his mouth is not visible outside, the sound of what he says is inaudible. When Wen Zhi was cooked, his body was certainly submerged in the kettle, and his mouth invisible. Under those circumstances one could not hear, what he said. That Wen Zhi should have spoken is the fourth untruth. Had a man who after three days' and three nights' cooking died, not changed colour, even ignorant people would have been amazed. If the king of Qi was not surprised, the heir-apparent and his ministers should have noticed this wonderful fact. In their astonishment at Wen Zhi they would have prayed that he be taken out, granted high honours, and be venerated as a master, from whom one might learn more about Dao. Now three days and three nights are mentioned, but nothing is said about the officials asking for his release. That is the fifth untruth. |
《孔丛子 - Kongcongzi》 | [Eastern Han - Three Kingdoms (25 - 265)] | Books referencing 《孔丛子》 Library Resources Related resources |
《论势》 | Books referencing 《论势》 Library Resources |
| 5 | 论势: | 秦兵攻赵，魏大夫以为于魏便。子顺曰：“何谓？”曰：“胜赵，则吾因而服焉；不胜赵，则可乘弊而击之。”子顺曰：“不然。秦自孝公以来，战未尝屈。今皆良将，何弊之乘？”大夫曰：“纵其胜赵，于我何损？邻之不修，国之福也。”子顺曰：“秦、贪暴之国也，胜赵必复他求。吾恐于时受其师也。先人有言：燕雀处屋，子母相哺，喣喣焉其相乐也。自以为安矣。竈突决上，栋宇将焚，燕雀颜色不变，不知祸之将及己也。今子不悟赵破、患将及己，可以人而同于燕雀乎？” |
《道家 - Daoism》 | Related resources |
《庄子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《庄子》 Library Resources Source Related resources |
《内篇 - Inner Chapters》 | Library Resources |
《大宗师 - The Great and Most Honoured Master》 | English translation: James Legge [?] | Books referencing 《大宗师》 Library Resources |
| 6 | 大宗师: | 子桑户、孟子反、子琴张三人相与友，曰：“孰能相与于无相与，相为于无相为？孰能登天游雾，挠挑无极，相忘以生，无所终穷？”三人相视而笑，莫逆于心，遂相与友。莫然有闲，而子桑户死，未葬。孔子闻之，使子贡往侍事焉。或编曲，或鼓琴，相和而歌曰：“嗟来桑户乎！嗟来桑户乎！而已反其真，而我犹为人猗！”子贡趋而进曰：“敢问临尸而歌，礼乎？”二人相视而笑，曰：“是恶知礼意！”子贡反，以告孔子曰：“彼何人者邪？修行无有，而外其形骸，临尸而歌，颜色不变，无以命之。彼何人者邪？”孔子曰：“彼游方之外者也，而丘游方之内者也。外内不相及，而丘使女往吊之，丘则陋矣。彼方且与造物者为人，而游乎天地之一气。彼以生为附赘县疣，以死为决𤴯溃痈。夫若然者，又恶知死生先后之所在！假于异物，托于同体，忘其肝胆，遗其耳目，反覆终始，不知端倪，芒然彷徨乎尘垢之外，逍遥乎无为之业。彼又恶能愦愦然为世俗之礼，以观众人之耳目哉！”子贡曰：“然则夫子何方之依？”孔子曰：“丘，天之戮民也。虽然，吾与汝共之。”子贡曰：“敢问其方。”孔子曰：“鱼相造乎水，人相造乎道。相造乎水者，穿池而养给；相造乎道者，无事而生定。故曰：鱼相忘乎江湖，人相忘乎道术。”子贡曰：“敢问畸人。”曰：“畸人者，畸于人而侔于天。故曰：天之小人，人之君子；人之君子，天之小人也。” |
| The Great and Most...: |
Zi-sang Hu, Meng Zi-fan, and Zi-qin Zhang, these three men, were friends together. (One of them said), 'Who can associate together without any (thought of) such association, or act together without any (evidence of) such co-operation? Who can mount up into the sky and enjoy himself amidst the mists, disporting beyond the utmost limits (of things), and forgetting all others as if this were living, and would have no end?' The three men looked at one another and laughed, not perceiving the drift of the questions; and they continued to associate together as friends. Suddenly, after a time, Zi-sang Hu died. Before he was buried, Confucius heard of the event, and sent Zi-gong to go and see if he could render any assistance. One of the survivors had composed a ditty, and the other was playing on his lute. Then they sang together in unison, 'Ah! come, Sang Hu! ah! come, Sang Hu! Your being true you've got again, While we, as men, still here remain Ohone!' Zi-gong hastened forward to them, and said, 'I venture to ask whether it be according to the rules to be singing thus in the presence of the corpse?' The two men looked at each other, and laughed, saying, 'What does this man know about the idea that underlies (our) rules?' Zi-gong returned to Confucius, and reported to him, saying, 'What sort of men are those? They had made none of the usual preparations, and treated the body as a thing foreign to them. They were singing in the presence of the corpse, and there was no change in their countenances. I cannot describe them; what sort of men are they?' Confucius replied, 'Those men occupy and enjoy themselves in what is outside the (common) ways (of the world), while I occupy and enjoy myself in what lies within those ways. There is no common ground for those of such different ways; and when I sent you to condole with those men, I was acting stupidly. They, moreover, make man to be the fellow of the Creator, and seek their enjoyment in the formless condition of heaven and earth. They consider life to be an appendage attached, an excrescence annexed to them, and death to be a separation of the appendage and a dispersion of the contents of the excrescence. With these views, how should they know wherein death and life are to be found, or what is first and what is last? They borrow different substances, and pretend that the common form of the body is composed of them. They dismiss the thought of (its inward constituents like) the liver and gall, and (its outward constituents), the ears and eyes. Again and again they end and they begin, having no knowledge of first principles. They occupy themselves ignorantly and vaguely with what (they say) lies outside the dust and dirt (of the world), and seek their enjoyment in the business of doing nothing. How should they confusedly address themselves to the ceremonies practised by the common people, and exhibit themselves as doing so to the ears and eyes of the multitude?' Zi-gong said, 'Yes, but why do you, Master, act according to the (common) ways (of the world)?' The reply was, 'I am in this under the condemning sentence of Heaven. Nevertheless, I will share with you (what I have attained to).' Zi-gong rejoined, 'I venture to ask the method which you pursue;' and Confucius said, 'Fishes breed and grow in the water; man developes in the Dao. Growing in the water, the fishes cleave the pools, and their nourishment is supplied to them. Developing in the Dao, men do nothing, and the enjoyment of their life is secured. Hence it is said, "Fishes forget one another in the rivers and lakes; men forget one another in the arts of the Dao."' Zi-gong said, 'I venture to ask about the man who stands aloof from others.' The reply was, 'He stands aloof from other men, but he is in accord with Heaven! Hence it is said, "The small man of Heaven is the superior man among men; the superior man among men is the small man of Heaven!"' |
《鶡冠子 - He Guan Zi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《鶡冠子》 Library Resources Related resources |
《世兵》 | Books referencing 《世兵》 Library Resources |
| 1 | 世兵: | 道有度数，故神明可交也，物有相胜，故水火可用也，东西南北，故形名可信也。五帝在前，三王在后，上德已衰矣，兵知俱起。黄帝百战，蚩尤七十二，尧伐有唐，禹服有苗，天不变其常，地不易其则，阴阳不乱其气，生死不俛其位，三光不改其用，神明不徙其法。得失不两张，成败不两立。所谓贤不肖者古今一也。君子不惰，真人不怠，无见久贫贱，则据简之，伊尹酒保，太公屠牛，管子作革，百里奚官奴。海内荒乱，立为世师，莫不天地，善谋日月，不息乃成，四时精习象神，孰谓能之，素成其用，先知其故。汤能以七十里放桀，武王以百里伐纣，知一不烦，千方万曲，所杂齐同，胜道不一，知者计全，明将不倍时而弃利，勇士不怯死而灭名，欲喻至德之美者，其虑不与俗同，欲验九天之高者，行不径请，是以忠臣不先其身而后其君，寒心孤立悬命，将军野战，则国弊民罢，城守则食人灼骸，计失，其国削主困，为天下笑，持国计者可以无详乎？固有过计有尝试。是以曹沬为鲁将，与齐三战而亡地千里，使曹子计不顾后，刎颈而死，则不免为败军擒将。曹子以为败军擒将非勇也。国削名灭非智也，身死君危非忠也。夫死人之事者，不能续人之寿，故退与鲁君计，桓公合诸侯，曹子以一剑之任劫桓公墠位之上，颜色不变，辞气不悖三战之所亡，一旦而反，天下震动，四邻惊骇，名传后世。扶杖于小愧者，大功不成。故曹子去忿悁之心，立终身之功，弃细忿之愧，立累世之名。故曹子为知时，鲁君为知人。剧辛为燕将，与赵战，军败，剧辛自刭，燕以失五城，自贼以为祸门，身死以危其君，名实俱灭，是谓失此不还人之计也，非过材之莿也。夫得道者务无大失，凡人者务有小善，小善积恶欲多恶则不积德，不积则多难，多难则浊，浊则无知，多欲则不博，不博则多忧，多忧则浊，浊则无知，欲恶者，知之所昏也。夫强不能者僇之其言辱，是剧辛能绝而燕王不知人也。昔善战者举兵相从，陈以五行，战以五音，指天之极，与神同方，类类生成，用一不穷，明者为法，微道是行，齐过进退，参之天地，出实触虚，禽将破军，发如镞矢，动如雷霆，暴疾擣虚，殷若坏墙，执急节短，用不缦缦，避我所死，就吾所生，趋吾所时，援吾所胜。故士不折北，兵不困穷。得此道者驱用市人，乘流以逝，与道翱翔，翱翔授取，锢据坚守，呼吸镇移，与时更为一先一后，音律相奏，一右一左，道无不可，受数于天，定位于地，成名于人。彼时之至，安可复还，安可控搏。天地不倚，错以待能，度数相使，阴阳相攻，死生相摄，气威相灭，虚实相因。得失浮县，兵以势胜，时不常使，蚤晚绌嬴，反相殖生，变化无穷，何可胜言。水激则旱，矢激则远，精神回薄，振荡相转，迟速有命，必中三五，合散消息，孰识其时。至人遗物，独与道俱，纵驱委命，与时往来，盛衰死生，孰识其期，俨然至湛，孰知其尤。祸乎福之所倚，福乎祸之所伏，祸与福如纠缠。浑沌错纷，其状若一，交解形状，孰知其则。芴芒无貌，唯圣人而后决其意。斡流迁徙，固无休息，终则有始，孰知其极。一目之罗，不可以得雀，笼中之鸟，空窥不出，众人唯唯，安定祸福，忧喜聚门，吉凶同域，失反为得，成反为败。吴大兵强，夫差以困，越栖会稽，勾践霸世。达人大观，乃见其可，椭枋一术，奚足以游。往古来今，事孰无邮。舜有不孝，尧有不慈，文王桎梏，管仲拘囚，坱轧无垠，孰●得之，至得无私，泛泛乎若不系之舟。能者以济，不能者以覆。天不可与谋，地不可与虑。圣人捐物，从理与舍，众人域域，迫于嗜欲，小知立趋，好恶自惧，夸者死权，自贵矜容，列士徇名，贪夫徇财，至博不给，知时何羞，不肖系俗，贤争于时，细故袃蒯，奚足以疑，事成欲得，又奚足夸，千言万说，卒赏谓何。勾践不官，二国不定，文王不幽，武王不正，管仲不羞，辱名不与大贤功不得与三王钲面备矣。 |
《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 |
《喻老》 | Library Resources |
| 13 | 喻老: | 句践入宦于吴，身执干戈为吴王洗马，故能杀夫差于姑苏。文王见詈于王门，颜色不变，而武王擒纣于牧野。故曰：“守柔曰强。”越王之霸也不病宦，武王之王也不病詈。故曰：“圣人之不病也，以其不病，是以无病也。” |
《管子 - Guanzi》 | [Warring States - Han (475 BC - 220)] | Books referencing 《管子》 Library Resources Related resources |
《小问 - Xiao Wen》 | Books referencing 《小问》 Library Resources |
| 8 | 小问: | 桓公乘马，虎望见之而伏，桓公问管仲曰：“今者寡人乘马，虎望见寡人而不敢行，其故何也？”管仲对曰：“意者，君乘驳马而盘桓，迎日而驰乎？”公曰：“然”。管仲对曰：“此驳象也，驳食虎豹，故虎疑焉。”楚伐莒，莒君使人求救于齐，桓公将救之，管仲曰：“君勿救也。”公曰：“其故何也？”管仲对曰：“臣与其使者言，三辱其君，颜色不变；臣使官无满其礼，三强其使者，争之以死，莒君小人也。君勿救。”桓公果不救而莒亡。 |
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