| Chinese Text Project |
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| Scope: Request type: Paragraph |
| Condition 1: References "莫知其極，可以有國" Matched:6. |
| Total 6 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《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 |
| 59 | 道德經: | 治人事天莫若嗇。夫唯嗇，是謂早服；早服謂之重積德；重積德則無不克；無不克則莫知其極；莫知其極，可以有國；有國之母，可以長久；是謂深根固柢，長生久視之道。 |
| Dao De Jing: |
(Guarding the Dao) For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Dao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state. He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm: - this is the way to secure that its enduring life shall long be seen. |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《德經》 | Library Resources |
《守道》 | Library Resources |
| 1 | 守道: | 治人，謂人君治理人民。事天，事，用也。當用天道，順四時。莫若嗇。嗇，愛惜也。治國者當愛民財，不為奢泰。治身者當愛精氣，不為放逸。夫為嗇，是謂早服。早，先也。服，得也。夫獨愛民財，愛精氣，則能先得天道也。早服謂之重積德。先得天道，是謂重積得於己也。重積德則無不剋，剋，勝也。重積德於己，則無不勝。無不剋則莫知其極，無不剋勝，則莫知有知己德之窮極也。莫知其極可以有國。莫知己德者有極，則可以有社稷，為民致福。有國之母，可以長久。國身同也。母，道也。人能保身中之道，使精氣不勞，五神不苦，則可以長久。是謂深根固蒂，人能以氣為根，以精為蒂，如樹根不深則拔，蒂不堅則落。言當深藏其氣，固守其精，使無漏泄。長生久視之道。深根固蒂者，乃長生久視之道。 |
《法家 - Legalism》 | Related resources |
《韓非子 - Hanfeizi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《韓非子》 Library Resources Source Related resources |
《解老》 | Books referencing 《解老》 Library Resources |
| 15 | 解老: | 知治人者其思慮靜，知事天者其孔竅虛。思慮靜，故德不去。孔竅虛，則和氣日入。故曰：「重積德。」夫能令故德不去，新和氣日至者，蚤服者也。故曰：「蚤服是謂重積德。」積德而後神靜，神靜而後和多，和多而後計得，計得而後能御萬物，能御萬物則戰易勝敵，戰易勝敵而論必蓋世，論必蓋世，故曰「無不克」。無不克本於重積德，故曰「重積德則無不克」。戰易勝敵則兼有天下，論必蓋世則民人從。進兼天下而退從民人，其術遠，則眾人莫見其端末。莫見其端末，是以莫知其極，故曰：「無不克則莫知其極。」 |
| 16 | 解老: | 凡有國而後亡之，有身而後殃之，不可謂能有其國能保其身。夫能有其國、必能安其社稷，能保其身、必能終其天年，而後可謂能有其國、能保其身矣。夫能有其國、保其身者必且體道，體道則其智深，其智深則其會遠，其會遠眾人莫能見其所極。唯夫能令人不見其事極，不見事極者為保其身、有其國，故曰：「莫知其極；莫知其極，則可以有國。」 |
《出土文獻 - Excavated texts》 |
《郭店 - Guodian》 |
《老子乙 - Laozi B》 |
| 1 | 老子乙: | 治人事天，莫若嗇。夫唯嗇，是以早；早服，是謂□□□□□□□□□□□不克則莫知其極。莫知其極，可以有國。有國之母，可以長□□□□□□□長生久視之道也。 |
《馬王堆 - Mawangdui》 |
《老子乙 - Laozi B》 |
《老子乙德經》 |
| 22 | 老子乙德... : | 治人事天莫若嗇。夫唯嗇，是以蚤服；蚤服是胃重積。重□□□□□□□□□□莫知其□；莫知其□□□有國；有國之母，可□□久；是胃□根固氏，長生久視之道也。 |
| Total 6 paragraphs. Page 1 of 1. |
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