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| Condition 1: References "莫神于天" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《春秋繁露 - Chun Qiu Fan Lu》 | [Western Han (206 BC - 9)] Dong Zhong Shu | Books referencing 《春秋繁露》 Library Resources Related resources |
《人副天数》 | Library Resources |
| 1 | 人副天数: | 天德施，地德化，人德义。天气上，地气下，人气在其间。春生夏长，百物以同；秋杀冬收，百物以藏。故莫精于气，莫富于地，莫神于天。天地之精所以生物者，莫贵于人。人受命乎天也，故超然有以倚。物疾莫能为仁义，唯人独能为仁义；物疾莫能偶天地，唯人独能偶天地。人有三百六十节，偶天之数也；形体骨肉，偶地之厚也。上有耳目聪明，日月之象也；体有空穹进脉，川谷之象也；心有哀乐喜怒，神气之类也。观人之礼一，何高物之甚，而类于天也。物旁折取天之阴阳以生活耳，而人乃烂然有文理。是故凡物之形，莫不伏从旁折天地而行，人独题直立端尚，正正当之。是故所取天地少者，旁折之；所取天地多者，正当之。此见人之绝于物而参天地。是故人之身，首而员，象天容也；发，象星辰也；耳目戾戾，象日月也；鼻口呼吸，象风气也；胸中达知，象神明也，腹胞实虚，象百物也。百物者最近地，故要以下，地也。天地之象，以要为带。颈以上者，精神尊严，明天类之状也；颈而下者，丰厚卑辱，土壤之比也。足布而方，地形之象也。是故礼，带置绅必直其颈，以别心也。带而上者尽为阳，带而下者尽为阴，阳，天气也；阴，地气也。故阴阳之动，使人足病，喉起，则地气痹起，则地气上为云雨，而象亦应之也。天地之符，阴阳之副，常设于身，身犹天也，数与之相参，故命与之相连也。天以终岁之数，成人之身，故小节三百六十六，副日数也；大节十二分，副月数也；内有五藏，副五行数也；外有四肢，副四时数也；乍视乍瞑，副昼夜也；乍刚乍柔，副冬夏也；乍哀乍乐，副阴阳也；心有计虑，副度数也；行有伦理，副天地也。此皆暗肤著身，与人俱生，比而偶之合。于其可数也，副数；不可数者，副类。皆当同而副天，一也。是故陈其有形以著其无形者，拘其可数以著其不可数者。以此言道之，亦宜以类相应，犹其形也，以数相中也。 |
《道家 - Daoism》 | Related resources |
《庄子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《庄子》 Library Resources Source Related resources |
《外篇 - Outer Chapters》 | Library Resources |
《天道 - The Way of Heaven》 | English translation: James Legge [?] | Books referencing 《天道》 Library Resources |
| 2 | 天道: | 夫帝王之德，以天地为宗，以道德为主，以无为为常。无为也，则用天下而有馀；有为也，则为天下用而不足。故古之人贵夫无为也。上无为也，下亦无为也，是下与上同德，下与上同德则不臣；下有为也，上亦有为也，是上与下同道，上与下同道则不主。上必无为而用天下，下必有为为天下用，此不易之道也。故古之王天下者，知虽落天地，不自虑也；辩虽雕万物，不自说也；能虽穷海内，不自为也。天不产而万物化，地不长而万物育，帝王无为而天下功。故曰：莫神于天，莫富于地，莫大于帝王。故曰：帝王之德配天地。此乘天地，驰万物，而用人群之道也。 |
| The Way of Heaven: | It was the Way of the Dis and Kings to regard Heaven and Earth as their Author, the Dao and its characteristics as their Lord, and Doing-nothing as their constant rule. Doing-nothing, they could use the whole world in their service and might have done more; acting, they were not sufficient for the service required of them by the world. Hence the men of old held non-inaction in honour. When superiors do nothing and their inferiors also do nothing, inferiors and superiors possess the same virtue; and when inferiors and superiors possess the same virtue, there are none to act as ministers. When inferiors act, and their superiors also act, then superiors and inferiors possess the same Dao; and when superiors and inferiors possess the same Dao, there is none to preside as Lord. But that the superiors do nothing and yet thereby use the world in their service, and that the inferiors, while acting, be employed in the service of the world, is an unchangeable principle. Therefore the ancient kings who presided over the world, though their knowledge embraced (all the operations of) Heaven and Earth, took no thought of their own about them; though their nice discrimination appreciated the fine fashioning of all things, they said not a word about it; though their power comprehended all within the seas, they did nothing themselves. Heaven produces nothing, yet all things experience their transformations; Earth effects no growth, yet all things receive their nurture; the Dis and Kings did nothing, yet all the world testified their effective services. Hence it is said, 'There is nothing more spiritlike than Heaven; there is nothing richer than Earth; there are none greater than the Dis and Kings.' Hence it is said (further), 'The attributes of the Dis and kings corresponded to those of Heaven and Earth.' It was thus that they availed themselves of (the operations of) Heaven and Earth, carried all things on unceasingly (in their courses), and employed the various classes of men in their service. |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷三十七》 | Library Resources |
《庄子》 | Library Resources |
《天道》 | Library Resources |
| 3 | 天道: | 故曰：莫神于天，莫富于地，莫大于帝王。故曰：帝王之德配天地，同乎天地之无为也。此乘天地，驰万物，而用人羣之道也。本在于上，末在于下，要在于主，详在于臣，三军五兵之运，德之末也。赏罚利害，五刑之辟，教之末也。礼法数度，刑名比详，治之末也。钟鼓之音，羽旄之容，乐之末也。哭泣衰绖降杀之服，哀之末也。此五末者，须精神之运，心术之动，然后从者也。夫精神心术者，五末之本也。任自然而运动，则五事之末，不振而自举也。 |
《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 |
| 41 | 叙皇王上: |
《庄子》曰：盗跖曰：“古之禽兽多而人民少，于是人皆巢居以避之，昼拾橡栗，暮栖木上，故命之曰有巢氏之民。古者人不知衣服，夏则多积薪，冬则炀之，故命之曰知生之人。神农之代，卧则居居，起则于于。知其母，不知其父，与麋鹿同处，耕而食，织而衣，无有相害之心。此至德之隆也。 又曰：夫帝王之德以天地为宗，以道德为主，以无为为常。无为也，用为天下而有余。 又曰：天道运而无所积，故万物成；帝道运而无所积，故天下归；圣道运而无所积，故海内服。此三者恣物之性而无所牵滞。明于天，通于圣，六通四辟于帝王之德者，其自为也。夫虚静恬淡寂寞无为者，万物之本。以此处上，帝王天子之德也。 又曰：广成子曰：“得吾道者，上为皇而下为王；郭璞曰：皇王之称，随世之上下耳。其于得通变之道以应无穷，一也。失吾道者，上见光而下为土。失无穷之道，则自信于一，变而不能均同上下矣，故俯仰异心也。” 又曰：赫胥氏之时，民居不知所为，行不知所之，含哺而熙，鼓腹而游。民能以此矣。 又曰：昔容成氏、大庭氏、柏皇氏、中央氏、栗陆氏、骊连氏、轩辕氏、赫胥氏、尊卢氏、祝融氏、伏羲氏、神农氏，当是时也，民结绳而用之，郭象曰：足以纪要而已也。甘其食，美其服，适故常甘，当故常美，若思夫侈靡，则无时慊矣。乐其俗，安其居，邻国相望，鸡狗之音相闻，民至老死而不相往来。无求之至也。若此之时，则至治也已。 又曰：古之王天下者，知虽落天下不自虑也；辩虽雕万物不自说也；能虽穷海内不自为也。天不产而万物化，地不长而万物育，帝王无为而天下功。故曰：“莫神于天，莫富于地，莫大于帝王。”故曰：“帝王之德配天地。”此乘天地、驰万物而用，人君之道也。 又曰：至德之世不尚贤，不使能，民如野鹿，正而不知以为义，相爱而不知以为仁，实而不知以为忠，当而不知以为信。 又曰：圣人之静也，非曰其静也善，故静也。万物无足以挠心者，故静也。郭象曰：挠乱也。夫灵静恬淡寂寞无为者，天地之平而道德之至也，故帝王圣人休焉。 |
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