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Chinese Text Project
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Condition 1: References "是謂玄德" Matched:11.
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先秦兩漢 - Pre-Qin and Han

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道家 - Daoism

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莊子 - Zhuangzi

[Warring States] 350 BC-250 BC
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[Also known as: 《南華真經》]

外篇 - Outer Chapters

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天地 - Heaven and Earth

English translation: James Legge [?]
Books referencing 《天地》 Library Resources
8 天地:
泰初有無,無有無名,一之所起,有一而未形。物得以生,謂之德;未形者有分,且然無間,謂之命;留動而生物,物成生理,謂之形;形體保神,各有儀則,謂之性。性修反德,德至同於初。同乃虛,虛乃大。合喙鳴,喙鳴合,與天地為合。其合緡緡,若愚若昏,是謂玄德,同乎大順。
Heaven and Earth:
In the Grand Beginning (of all things) there was nothing in all the vacancy of space; there was nothing that could be named. It was in this state that there arose the first existence - the first existence, but still without bodily shape. From this things could then be produced, (receiving) what we call their proper character. That which had no bodily shape was divided; and then without intermission there was what we call the process of conferring. (The two processes) continuing in operation, things were produced. As things were completed, there were produced the distinguishing lines of each, which we call the bodily shape. That shape was the body preserving in it the spirit, and each had its peculiar manifestation, which we call its Nature. When the Nature has been cultivated, it returns to its proper character; and when that has been fully reached, there is the same condition as at the Beginning. That sameness is pure vacancy, and the vacancy is great. It is like the closing of the beak and silencing the singing (of a bird). That closing and silencing is like the union of heaven and earth (at the beginning). The union, effected, as it is, might seem to indicate stupidity or darkness, but it is what we call the 'mysterious quality' (existing at the beginning); it is the same as the Grand Submission (to the Natural Course).

道德經 - 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"]

10 道德經:
載營魄抱一,能無離乎?專氣致柔,能嬰兒乎?滌除玄覽,能無疵乎?愛民治國,能無知乎?天門開闔,能為雌乎?明白四達,能無知乎?生之、畜之,生而不有,為而不恃,長而不宰,是謂玄德。
Dao De Jing:
(Possibilities through the Dao)
When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? (The Dao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Dao).

51 道德經:
道生之,德畜之,物形之,勢成之。是以萬物莫不尊道而貴德。道之尊,德之貴,夫莫之命常自然。故道生之,德畜之;長之育之;亭之毒之;養之覆之。生而不有,為而不恃,長而不宰,是謂玄德。
Dao De Jing:
(The operation (of the Dao) in nourishing things)
All things are produced by the Dao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Dao, and exalt its outflowing operation.
This honouring of the Dao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute.
Thus it is that the Dao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them.
It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them; - this is called its mysterious operation.

65 道德經:
古之善為道者,非以明民,將以愚之。民之難治,以其智多。故以智治國,國之賊;不以智治國,國之福。知此兩者亦𥡴式。常知𥡴式,是謂玄德。玄德深矣,遠矣,與物反矣,然後乃至大順。
Dao De Jing:
(Pure, unmixed excellence)
The ancients who showed their skill in practising the Dao did so, not to enlighten the people, but rather to make them simple and ignorant.
The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing.
He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.

老子河上公章句 - Heshanggong Laozi

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道經

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能為

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1 能為:
載營魄,營魄,魂魄也。人載魂魄之上得以生,當愛養之。喜怒亡魂,卒驚傷魄。魂在肝,魄在肺。美酒甘肴,腐人肝肺。故魂靜志道不亂,魄安得壽延年也。抱一,能無離乎,言人能抱一,使不離於身,則長存。一者,道始所生,太和之精氣也。故曰:一布名於天下,天得一以清,地得一以寧,侯王得一以為正平,入為心,出為行,布施為德,摠名為一。一之為言,志一無二也。專氣致柔,專守精氣使不亂,則形體能應之而柔順。能嬰兒。能如嬰兒內無思慮,外無政事,則精神不去也。滌除玄覽,當洗其心,使潔淨也。心居玄冥之處,覽知萬事,故謂之玄覽也。能無疵。不淫邪也,淨能無疵病乎。愛民治國,治身者,愛氣則身全;治國者,愛民則國安。能無為。治身者呼吸精氣,無令耳聞;治國者,佈施惠德,無令下知也。天門開闔,天門謂北極紫微宮。開闔謂終始五際也。治身:天門,謂鼻孔開,謂喘息闔,謂呼吸也。能為雌。治身當如雌牝,安靜柔弱,治國應變,合而不唱也。明白四達,言達明白,如日月四通,滿於天下八極之外。故曰:視之不見,聽之不聞,彰布之於十方,煥煥煌煌也。能無知。無有能知道滿於天下者。生之、畜之。道生萬物而畜養之。生而不有,道生萬物,無所取有。為而不恃,道所施為,不恃望其報也。長而不宰,道長養萬物,不宰割以為器用。是謂玄德。言道行德,玄冥不可得見,欲使人如道也。

德經

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淳德

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1 淳德:
古之善為道者,非以明民,將以愚之。說古之善以道治身及治國者,不以道教民明智巧詐也,將以道德教民,使質朴不詐偽。民之難治,以其智多。民之所以難治者,以其智多而為巧偽。故以智治國,國之賊;使智慧之人治國之政事,必遠道德,妄作威福,為國之賊也。不以智治國,國之福。不使智慧之人治國之政事,則民守正直,不為邪飾,上下相親,君臣同力,故為國之福也。知此兩者亦稽式。兩者謂智與不智也。常能智者為賊,不智者為福,是治身治國之法式也。常知稽式,是謂玄德。玄,天也。能知治身及治國之法式,是謂與天同德也。玄德深矣,遠矣,玄德之人深不可測,遠不可及也。與物反矣!玄德之人與萬物反異,萬物欲益己,玄德施與人也。然後乃至於大順。玄德與萬物反異,故能至大順。順天理也。

出土文獻 - Excavated texts

馬王堆 - Mawangdui

老子乙 - Laozi B

老子乙德經

14 老子乙德... :
道生之,德畜之,物刑之,而器成之。是以萬物尊道而貴德。道之尊也,德之貴也,夫莫之爵也,而恆自然也。道生之,畜□□□□之,亭之,毒之,養之,復□□□□□□□□□□□弗宰,是胃玄德。

28 老子乙德... :
古之為道者,非以明□□□□□之也。夫民之難治也,以其知也。故以知知國,國之賊也;以不知知國,國之德也。恆知此兩者,亦稽式也。恆知稽式,是胃玄德。玄德深矣,遠矣,□物反也,乃至大順。

老子乙道經

10 老子乙道... :
戴營魄抱一,能毌離乎?專氣至柔,能嬰兒乎?脩除玄監,能毌有疵乎?愛民栝國,能毌以知乎?天門啟闔,能為雌乎?明白四達,能毌以知乎?生之、畜之,生而弗有,長而弗宰也,是胃玄德。

漢代之後 - Post-Han

隋唐 - Sui-Tang

群書治要

[Tang] 631 Library Resources

卷三十四

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老子

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德經

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12 德經:
生而不有,道生萬物,不有取以為利。為而不恃,道所施為,不恃望其報也。長而不宰,道長養萬物,不宰割以為利用也。是謂玄德。道之所行,恩德玄暗,不可得見也。

Total 11 paragraphs. Page 1 of 2. Jump to page 1 2