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| Condition 1: References "知其雄，守其雌" Matched:8. |
| Total 8 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《莊子》 Library Resources Source Related resources |
《雜篇 - Miscellaneous Chapters》 | Library Resources |
《天下 - Tian Xia》 | English translation: James Legge [?] | Books referencing 《天下》 Library Resources |
| 5 | 天下: | 以本為精，以物為粗，以有積為不足，澹然獨與神明居，古之道術有在於是者。關尹、老聃聞其風而悅之。建之以常無有，主之以太一，以濡弱謙下為表，以空虛不毀萬物為實。 |
| Tian Xia: | To take the root (from which things spring) as the essential (part), and the things as its coarse (embodiment); to see deficiency in accumulation; and in the solitude of one's individuality to dwell with the spirit-like and intelligent - such a course belonged to the Dao of antiquity, and it was appreciated by Guan Yin and Lao Dan. When they heard of such ways, they were delighted with them. They built their system on the assumption of an eternal non-existence, and made the ruling idea in it that of the Grand Unity. They made weakness and humility their mark of distinction, and considered that by empty vacuity no injury could be sustained, but all things be preserved in their substantiality. | |
| 關尹曰：「在己無居，形物自著。其動若水，其靜若鏡，其應若響。芴乎若亡，寂乎若清，同焉者和，得焉者失。未嘗先人而常隨人。」 | ||
| Guan Yin says, 'To him who does not dwell in himself the forms of things show themselves as they are. His movement is like that of water; his stillness is like that of a mirror; his response is like that of the echo. His tenuity makes him seem to be disappearing altogether; he is still as a clear (lake), harmonious in his association with others, and he counts gain as loss. He does not take precedence of others, but follows them.' | ||
| 老聃曰：「知其雄，守其雌，為天下谿；知其白，守其辱，為天下谷。」人皆取先，己獨取後，曰：「受天下之垢。」人皆取實，己獨取虛，無藏也故有餘，巋然而有餘。其行身也，徐而不費，無為也而笑巧。人皆求福，己獨曲全，曰：「苟免於咎。」以深為根，以約為紀，曰：「堅則毀矣，銳則拙矣。」常寬容於物，不削於人，可謂至極。關尹、老聃乎！古之博大真人哉！ | ||
| Lao Dan says, 'He knows his masculine power, but maintains his female weakness,-- becoming the channel into which all streams flow. He knows his white purity, but keeps his disgrace, becoming the valley of the world. Men all prefer to be first; he alone chooses to be last, saying, "I will receive the offscourings of the world." Men all choose fulness; he alone chooses emptiness. He does not store, and therefore he has a superabundance; he looks solitary, but has a multitude around him. In his conducting of himself he is easy and leisurely and wastes nothing. He does nothing, and laughs at the clever and ingenious. Men all seek for happiness, but he feels complete in his imperfect condition, and says, "Let me only escape blame." He regards what is deepest as his root, and what is most restrictive as his rule; and says, "The strong is broken; the sharp and pointed is blunted." He is always generous and forbearing with others, and does not encroach on any man - this may be pronounced the height (of perfection).' 0 Guan Yin, and Lao Dan, ye were among the greatest men of antiquity; True men indeed! |
《道德經 - Dao De Jing》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《道德經》 Library Resources Source Related resources |
| 28 | 道德經: | 知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。樸散則為器，聖人用之，則為官長，故大制不割。 |
| Dao De Jing: |
(Returning to simplicity) Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor ever for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures. |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《道經》 | Library Resources |
《反朴》 | Library Resources |
| 1 | 反朴: | 知其雄，守其雌，為天下谿。雄以喻尊，雌以喻卑。人雖自知其尊顯，當復守之以卑微，去雄之強梁，就雌之柔和，如是則天下歸之，如水流入深谿也。為天下谿，常德不離，人能謙下如深谿，則德常在，不復離於己。復歸於嬰兒。當復歸志於嬰兒，惷然而無所知也。知其白守其黑，為天下式。白以喻昭昭，黑以喻默默。人雖自知昭昭，明白當復守之以默默，如闇昧無所見，如是則可為天下法式，則德常在。為天下式，常德不忒，人能為天下法式，則德常在於己，不復差忒。復歸於無極。德不差忒，則常生久壽，歸身於無窮極也。知其榮，守其辱，為天下谷。榮以喻尊貴，辱以喻污濁。人能知己之有榮貴，當復守之以污濁，如是則天下歸之，如水流入深谷也。為天下谷，常德乃足足，止也。人能為天下谷，則德乃常止於己。復歸於樸。復當歸身於質樸，不復為文飾。樸散則為器，器，用也。萬物之樸散則為器用也。若道散則為神明，流為日月，分為五行也。聖人用之則為官長。聖人升用則為百官之元長也。故大制不割。聖人用之則以大道制御天下，無所傷割，治身則以大道制御情欲，不害精神也。 |
《雜家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《道應訓》 | Books referencing 《道應訓》 Library Resources |
| 6 | 道應訓: | 趙簡子以襄子為後，董閼於曰：「無恤賤，今以為後，何也？」簡子曰：「是為人也，能為社稷忍羞。」異日，知伯與襄子飲，而批襄子之首。大夫請殺之。襄子曰：「先君之立我也，曰：能為社稷忍羞。豈曰能刺人哉！」處十月，知伯圍襄子于晉陽，襄子疏隊而擊之，大敗知伯，破其首以為飲器。故老子曰：「知其雄，守其雌，其為天下谿。」 |
《出土文獻 - Excavated texts》 |
《馬王堆 - Mawangdui》 |
《老子甲 - Laozi A》 |
《老子甲道經》 |
| 28 | 老子甲道... : | 知其雄，守其雌，為天下溪。為天下溪，恆德不雞。恆德不雞，復歸嬰兒。知其白，守其辱，為天下浴。為天下浴，恆德乃□德乃□□□□□。知其，守其黑，為天下式。為天下式，恆德不貣。德不貣，復歸於無極。楃散□□□□人用則為官長。夫大制無割。 |
《老子乙 - Laozi B》 |
《老子乙道經》 |
| 28 | 老子乙道... : | 知其雄，守其雌，為天下鷄。為天下鷄，恆德不離。恆德不離，復□□□□□其白，守其辱，為天下○浴。為天下浴，恆德乃足。恆德乃足，復歸於樸。知其白，守其黑，為天下式。為天下式，恆德不貸。恆德不貸，復歸於無極。樸散則為器，聖人用，則為官長，夫大制無割。 |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷三十四》 | Library Resources |
《老子》 | Library Resources |
《道經》 | Library Resources |
| 15 | 道經: | 知其雄，守其雌，為天下谿，雄以喻尊，雌以喻卑，人雖自知尊顯，當復守之以卑微，去雄之强梁，就雌之柔和，如是，則天下歸之，如水之流入深谿。為天下谿，常德不離，人能謙下如深谿，則德常在，不復離己。知其白，守其黑，為天下式，白以喻昭昭，黑以喻默默，人雖自知昭昭明達，當復守之以默默，如暗昧無所見，如是，則可為天下法式也。為天下式，常德不忒，人能為天下法式，則德常在於己，不復差忒也。知其榮，守其辱，為天下谷。知己之有榮貴，當守之以污濁，如是，則天下歸之，如水流入深谷也。 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《道部一》 | Library Resources |
《道》 | Library Resources |
| 1 | 道: |
《老子》曰：道可道，非常道，虛極之妙也。無名天地之始，有名萬物之母。無名者，妙本也，道沖而用之或似不盈，淵乎似萬物之宗。天地之間，其由橐籥乎？玄牡之門是謂天地根。天地所以能長且久者，以其不自生，故能長生。生而不有，為而不恃，長而不宰，是謂玄德。執古之道，以御今之有。能知古始，是謂道紀。萬物并作，吾以觀其復。功成事遂，百姓皆謂我自然。絕聖棄智，民利百倍。孔德之容，惟道是從。以閱眾甫，吾何以知眾甫之然哉？曲則全，謂曲己以應務則全也；枉則直，謂枉己以伸人則直也。窪則盈，謂執謙則常盈也；弊則新，謂守弊薄則日新也。少則得，謂抱一不離則無失也；多則惑，謂有為多門則惑亂也。是以聖人抱一為天下式。希言自然者，謂因言悟道，不滯於言，合自然也。有物混成，先天地生，寂兮寥兮，獨立而不改，周行而不殆。吾不知其名，字之曰道，強為之名曰大。域中有四大，王居其一。謂王者人靈之主，萬物系其興亡也。人法地，地法天，天法道，道法自然。重為輕根，靜為躁君。善行無轍跡，謂體了真性行無行相，則必與道宜也。善言無瑕謫，謂遣象求意，理證心忘也。善計不用籌算，謂一以貫之，不生他見也。善閉無關楗而不可開，謂心無逐境之迷，境無起心之累也。善結無繩約而不可解，謂心與道合，雖無約束，其不可解也。是以聖人常善救人，故無棄人，常善救物，故無棄物，是謂襲明。知其雄，守其雌；知其白，守其黑；知其榮，守其辱；謂含德內融則復歸于樸，常德聽用則散而為器。既涉形器，必有精粗。聖人用之，則為群材之官長矣。故大制不割，謂聖人用道大制群生。萬物不謝，于自然曾不割傷也。道之在天下，猶川谷之于江海。死而不亡者壽，謂死者分理之終，亡者夭折之數。壽者一期之盡，夫知足力行者，得天常地，死而不亡，是一期之盡，可謂壽矣。執大象，天下往。往而不害，安于太平。化而欲作，吾將鎮之無名之樸。謂道也。失道而後德，失德而後仁，失仁而後義，失義而後禮，天下之物生于有，有生于無，明道若昧，進道若退，夷道若類。上德若谷，謂虛沿而容物也。大白若辱，謂能潔而含垢也。廣德若不足，謂大成而執謙也，建德若渝，謂立功而不炫也。體真若渝，謂淳一而和光也。大方無隅，謂不小立圭角也，大器晚成，謂且無近功也。大音希聲，謂不飾小說也。大象無形，謂能應萬類也。道隱無名，謂功用不彰也。道生一，一生二，二生三，三生萬物，萬物負陰而抱陽，沖氣以為和。為道日損，損之又損，以至無為。故塞其兌，閉其門，終身不勤也，謂不縱六根愛悅，則禍患之門閉矣，終身不勤勞也。開其兌，濟其事，終身不救，謂開縱視聽，以成其授悅之事，故有禍患不救也。尾簜自殃，是謂襲常，謂不為身災，是謂密用真常之道也。 又曰：知者不言，言者不知。所以言者以音相聞，譬如知音者，識音以弦，心知其音，口不能傳道。深微妙知者，不言也。太上曰知者不言，言能以救物。 又曰：上士學道，授之以神，中士授之以心，下士授之以耳。以神聽者通無形，以心聽者知內情，以耳聽者聞外聲。 又曰：知者不言，言者不知，故聖人云：「我無為而民自化，我無事而民自富，我好靜而民自正，我無欲而民自樸。」修之於身，天下自化。深根固蒂，長生久視之道。以道蒞天下，其鬼不神，道者萬物之奧，為者敗之，執者失之，是以聖人無為故無敗，無執故無失。 |
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