Chinese Text Project

Search details:
Scope: Request type: Paragraph
Condition 1: References "前識者，道之華" Matched:5.
Total 5 paragraphs. Page 1 of 1.

《道德經 - Dao De Jing》
Related discussion

[Warring States (475 BC - 221 BC)] English translation: James Legge ^[?]

Books referencing 《道德經》 Library Resources

Source
Related resources

[Also known as: 《老子》, "Tao Te Ching", "Laozi"]

38 Jump to dictionary Show parallel passages Show photographic representation Show commentary Show additional information	道德經:	上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此。
	Dao De Jing:	(About the attributes of the Dao) (Those who) possessed in highest degree the attributes (of the Dao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure). (Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing. (Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing. (Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them. Thus it was that when the Dao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared. Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Dao, and is the beginning of stupidity. Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.

《論德》

Library Resources

Jump to dictionary

Show parallel passages

論德:

上德不德，上德，謂太古無名號之君，德大無上，故言上德也。不德者，言其不以德教民，因循自然，養人性命，其德不見，故言不德也。是以有德。言其德合於天地，和氣流行，民德以全也。下德不失德，下德，謂號謚之君，德不及上德，故言下德也。不失德者，其德可見，其功可稱也。是以無德。以有名號及其身故。上德無為謂法道安靜，無所施為也。而無以為，言無以名號為也。下德為之言為教令，施政事也。而有以為。言以為己取名號也上仁為之上仁謂行仁之君，其仁無上，故言上仁。為之者，為人恩也。而無以為，功成事立，無以執為。上義為之為義以斷割也。而有以為。動作以為己，殺人以成威，賊下以自奉也。上禮為之謂上禮之君，其禮無上，故言上禮。為之者，言為禮制度，序威儀也。而莫之應，言禮華盛實衰，飾偽煩多，動則離道，不可應也。則攘臂而扔之。言禮煩多不可應，上下忿爭，故攘臂相仍引。故失道而後德，言道衰而德化生也。失德而後仁，言德衰而仁愛見也。失仁而後義，言仁衰而分義明也。失義而後禮。言義衰則失禮聘，行玉帛也。夫禮者，忠信之薄言禮廢本治末，忠信日以衰薄。而亂之首。禮者賤質而貴文，故正直日以少，邪亂日以生。前識者，道之華不知而言知為前識，此人失道之時，得道之華。而愚之始。言前識之人，愚闇之倡始也。是以大丈夫處其厚，大丈夫謂得道之君也。處其厚者，謂處身於敦樸。不居其薄，不處身違道，為世煩亂也。處其實，處忠信也。不居其華。不尚華言也。故去彼取此。去彼華薄，取此厚實。

《出土文獻 - Excavated texts》
Related discussion

《馬王堆 - Mawangdui》

《老子甲 - Laozi A》

《老子甲德經》
Related discussion

Jump to dictionary

Show parallel passages

老子甲德... :

□□□□□□□□□□□□□□□□德。上德無□□無以為也。上仁為之□□以為也。上義為之而有以為也；上禮□□□□□□□□攘臂而乃之。故失道。失道矣而后德，失德而后仁，失仁而后義，□義而□□□□□□□□□□而亂之首也。□□□，道之華也，而愚之首也。是以大丈夫居其厚而不居其泊，居其實不居其華。故去皮取此。

《老子乙 - Laozi B》

《老子乙德經》

Jump to dictionary

Show parallel passages

老子乙德... :

上德不德，是以有德；下德不失德，是以無德。上德無為而無以為也；上仁為之而無以為也。上○為之而有以為也；上禮為之而莫之應也，則攘臂而乃之。故失道而后德，失德而句仁，失仁而句義∠，失義而句禮。夫禮者，忠信之泊也而亂之首也。前識者，道之華也，而愚之首也。是以大丈夫居□□□居其泊；居其實而不居其華。故去罷而取此。