| Chinese Text Project | |
| Simplified Chinese version |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "其安易持，其未兆易谋" Matched:6. |
| Total 6 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 |
| 64 | 道德经: | 其安易持，其未兆易谋。其脆易泮，其微易散。为之于未有，治之于未乱。合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下。为者败之，执者失之。是以圣人无为故无败；无执故无失。民之从事，常于几成而败之。慎终如始，则无败事，是以圣人欲不欲，不贵难得之货；学不学，复衆人之所过，以辅万物之自然，而不敢为。 |
| Dao De Jing: |
(Guarding the minute) That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun. The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step. He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them. Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own). |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《德经》 | Library Resources |
《守微》 | Library Resources |
| 1 | 守微: | 其安易持，治身治国安静者，易守持也。其未兆易谋，情欲祸患未有形兆时，易谋止也。其脆易破，祸乱未动于朝，情欲未见于色，如脆弱易破除。其微易散。其未彰著，微小易散去也。为之于未有，欲有所为，当于未有萌芽之时塞其端也。治之于未乱。治身治国于未乱之时，当豫闭其门也。合抱之木生于毫末；从小成大。九层之台起于累土；从卑立高。千里之行始于足下。从近至远。为者败之，有为于事，废于自然；有为于义，废于仁；有为于色，废于精神也。执者失之。执利遇患，执道全身，坚持不得，推让反还。是以圣人无为故无败，圣人不为华文，不为色利，不为残贼，故无败坏。无执故无失。圣人有德以教愚，有财以与贫，无所执藏，故无所失于人也。民之从事，常于几成而败之。从，为也。民之为事，常于功德几成，而贪位好名，奢泰盈满而自败之也。慎终如始，则无败事。终当如始，不当懈怠。是以圣人欲不欲，圣人欲人所不欲。人欲彰显，圣人欲伏光；人欲文饰，圣人欲质朴；人欲色，圣人欲于德。不贵难得之货；圣人不眩为服，不贱石而贵玉。学不学，圣人学人所不能学。人学智诈，圣人学自然；人学治世，圣人学治身；守道真也。复众人之所过；众人学问反，过本为末，过实为华。复之者，使反本也。以辅万物之自然。教人反本实者，欲以辅助万物自然之性也。而不敢为。圣人动作因循，不敢有所造为，恐远本也。 |
《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 |
| 11 | 喻老: | 昔晋公子重耳出亡过郑，郑君不礼，叔瞻谏曰：“此贤公子也，君厚待之，可以积德。”郑君不听。叔瞻又谏曰：“不厚待之，不若杀之，无令有后患。”郑君又不听。及公子返晋邦，举兵伐郑，大破之，取八城焉。晋献公以垂棘之璧假道于虞而伐虢，大夫宫之奇谏曰：“不可。唇亡而齿寒，虞、虢相救，非相德也。今日晋灭虢，明日虞必随之亡。”虞君不听，受其璧而假之道。晋已取虢，还，反灭虞。此二臣者皆争于腠理者也，而二君不用也。然则叔瞻、宫之奇亦虞、郑之扁鹊也，而二君不听，故郑以破，虞以亡。故曰：“其安易持也，其未兆易谋也。” |
《出土文献 - Excavated texts》 |
《郭店 - Guodian》 |
《老子甲 - Laozi A》 |
| 14 | 老子甲: | 其安也，易持也；其未兆也，易谋也；其脆也，易判也；其几也，易践也。为之于其亡有也。治之于其未乱。合末，九成之台，作足下。 |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷三十四》 | Library Resources |
《老子》 | Library Resources |
《德经》 | Library Resources |
| 20 | 德经: | 其安易持，治身，治国，安静者易守持也。其未兆易谋，情欲祸患，未有形兆时，易谋正。其脃易破，祸乱未动于朝，情欲未见于色，如脆弱易破除也。其微易散，其未彰著，微小，易散去也。为之于未有，欲有所为，当以未有萌芽之时，塞其端也。治之于未乱，治身，治国于未乱之时，当豫闭其门也。合抱之木，生于毫末，从小成大也。九层之台，起于累土，从卑至高。千里之行，始于足下，从近至远。为者败之，有为于事，废于自然。执者失之，执利遇患，坚持不得，推让反还。圣人无为故无败，圣人不为华文，不为利色，故无败坏也。民之从事，常于几成而败之，从，为也。民人为事，常于其功德几成，而贪位好名，奢泰盈满，而败之也。慎终如始，则无败事，终当如始，不当懈怠。是以圣人欲不欲，圣人欲人所不欲，人欲文饰，圣人欲质朴，人欲于色，圣人欲于德。不贵难得之货，圣人不贱石而贵玉也。学不学，圣人学人所不能学，人学智诈，圣人学自然，人学治世，圣人学治身。复衆人之所过，衆人学问反，过本为末，过实为华，复之者，使反本。以辅万物之自然，教人反本实者，欲以辅万物自然之性也。而不敢为焉。圣人动作因循，不敢有所造为，恐远本。 |
《意林》 | [Tang] 770-800 | Library Resources |
《卷一》 | Library Resources |
《道德经二卷》 | Library Resources |
| 30 | 道德经二... : | 其安易持，治国、治身、安静者易守持也。其未兆易谋。为之于未有，治之于未乱。 |
| Total 6 paragraphs. Page 1 of 1. |
|---|