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Chinese Text Project
Simplified Chinese version
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Condition 1: References "挫其锐,解其纷" Matched:12.
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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 [?]
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[Also known as: 《老子》, "Tao Te Ching", "Laozi"]

4 道德经:
道冲而用之或不盈。渊兮似万物之宗。挫其锐,解其纷,和其光,同其尘。湛兮似或存。吾不知谁之子,象帝之先。
Dao De Jing:
(The fountainless)
The Dao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Dao is, as if it would ever so continue! I do not know whose son it is. It might appear to have been before God.

56 道德经:
知者不言,言者不知。塞其兑,闭其门,挫其锐,解其分,和其光,同其尘,是谓玄同。故不可得而亲,不可得而踈;不可得而利,不可得而害;不可得而贵,不可得而贱。故为天下贵。
Dao De Jing:
(The mysterious excellence)
He who knows (the Dao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it.
He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'
(Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; beyond all consideration of nobility or meanness: - he is the noblest man under heaven.

文子 - Wenzi

[Eastern Han - Jin] 212-231
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[Also known as: 《通玄真经》]

下德

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6 下德:
老子曰:善治国者,不变其故,不易其常。夫怒者逆德也,兵者凶器也,争者人之所乱也,阴谋逆德,好用凶器,治人之乱,逆之至也。非祸人不能成祸,不如挫其锐,解其纷,和其光,同其尘。人之性情皆愿贤己而疾不及人,愿贤己则争心生,疾不及人则怨争生,怨争生则心乱而气逆,故古之圣王退争怨,争怨不生则心治而气顺,故曰:“不尚贤,使民不争。”

老子河上公章句 - Heshanggong Laozi

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道经

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无源

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1 无源:
道冲而用之冲,中也。道匿名藏誉,其用在中。或不盈,或,常也。道常谦虚不盈满。渊乎似万物之宗。道渊深不可知,似为万物知宗祖。挫其锐,锐,进也。人欲锐精进取功名,当挫止之,法道不自见也。解其纷,纷,结恨也。当念道无为以解释。和其光,言虽有独见之明,当知暗昧,不当以擢乱人也。同其尘。当与众庶同垢尘,不当自别殊。湛兮似若存。言当湛然安静,故能长存不亡。吾不知谁之子,老子言:我不知,道所从生。象帝之先。道自在天帝之前,此言道乃先天地之生也。至今在者,以能安静湛然,不劳烦欲使人修身法道。

德经

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玄德

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1 玄德:
知者不言,知者贵行不贵言也。言者不知。驷不及舌,多言多患。塞其兑,闭其门,塞闭之者,欲绝其源。挫其锐,情欲有所锐为,当念道无为以挫止之。解其纷,纷,结恨不休也。当念道恬怕以解释之。和其光,虽有独见之明,当和之使暗昧,不使曜乱。同其尘,不当自别殊也。是谓玄同。玄,天也。人能行此上事,是谓与天同道也。故不可得而亲,不以荣誉为乐,独立为哀。亦不可得而踈;志静无欲,故与人无怨。不可得而利,身不欲富贵,口不欲五味。亦不可得而害,不与贪争利,不与勇争气。不可得而贵,不为乱世主,不处暗君位。亦不可得而贱,不以乘权故骄,不以失志故屈。故为天下贵。其德如此,天子不得臣,诸侯不得屈,与世沉浮容身避害,故天下贵也。

杂家 - Miscellaneous Schools

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淮南子 - Huainanzi

[Western Han (206 BC - 9)]
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[Also known as: 《淮南》, 《鸿烈》]

道应训

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25 道应训:
吴起为楚令尹,适魏。问屈宜若曰:“王不知起之不肖,而以为令尹。先生试观起之为人也。”屈子曰:“将奈何?”吴起曰:“将衰楚国之爵,而平其制禄;损其有馀,而绥其不足;砥砺甲兵,时争利于天下。”屈子曰:“宜若闻之,昔善治国家者,不变其故,不易其常。今子将衰楚国之爵,而平其制禄;损其有馀,而绥其不足;是变其故,易其常也。行之者不利。宜若闻之曰:‘怒者,逆德也,兵者凶器也。争者人之所本也。’今子阴谋逆德,好用凶器,始人之所本,逆之至也。且子用鲁兵,不宜得志于齐,而行志焉;子用魏兵,不宜得志于秦,而得志焉。宜若闻之,非祸人不能成祸。吾固惑吾王之数逆天道,戾人理,至今无祸。差须夫子也。”吴起惕然曰:“尚可更乎?”屈子曰:“成形之徒,不可更也。子不若敦爱而笃行之。”老子曰:“挫其锐,解其纷,和其光,同其尘。

出土文献 - Excavated texts

郭店 - Guodian

老子甲 - Laozi A

15 老子甲:
知之者弗言,言之者弗知。闭其兑,塞其门,和其广,同其尘,畜其锐,解其忿,是谓玄同。故不可得而亲,亦不可得而疏;不可得而利,亦不可得而害;不可得而贵,亦不可得而贱。故为天下贵。

马王堆 - Mawangdui

老子甲 - Laozi A

老子甲德经

18 老子甲德... :
□□弗言,言者弗知。塞其闷,闭其□,□其光,同其尘,坐其阅,解其纷,是胃玄同。故不可得而亲,亦不可得而疏;不可得而利,亦不可得而害;不可□而贵,亦不可得而浅。故为天下贵。

老子甲道经

4 老子甲道... :
□□□□□□□盈也。潇呵始万物之宗。锉其,解其纷,和其光,同□□□□□或存。吾不知□子也,象帝之先。

老子乙 - Laozi B

老子乙德经

19 老子乙德... :
知者弗言,言者弗知。塞其兑,闭其门,和其光,同其尘,锉其兑,而解其纷,是胃玄同。故不可得而亲也,亦□□得而□□□得而○利,□□□得而害;不可得而贵,亦不可得而贱。故为天下贵。

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