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| Condition 1: References "死生無變於己" Matched:5. |
| Total 5 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 |
《內篇 - Inner Chapters》 | Library Resources |
《齊物論 - The Adjustment of Controversies》 | English translation: James Legge [?] | Books referencing 《齊物論》 Library Resources |
| 11 | 齊物論: | 齧缺問乎王倪曰：「子知物之所同是乎？」曰：「吾惡乎知之！」「子知子之所不知邪？」曰：「吾惡乎知之！」「然則物無知邪？」曰：「吾惡乎知之！雖然，嘗試言之。庸詎知吾所謂知之非不知邪？庸詎知吾所謂不知之非知邪？且吾嘗試問乎女：民溼寢則腰疾偏死，鰌然乎哉？木處則惴慄恂懼，猨猴然乎哉？三者孰知正處？民食芻豢，麋鹿食薦，蝍且甘帶，鴟鴉耆鼠，四者孰知正味？猨，猵狙以為雌，麋與鹿交，鰌與魚游。毛嬙、麗姬，人之所美也，魚見之深入，鳥見之高飛，麋鹿見之決驟。四者孰知天下之正色哉？自我觀之，仁義之端，是非之塗，樊然殽亂，吾惡能知其辯！」齧缺曰：「子不知利害，則至人固不知利害乎？」王倪曰：「至人神矣：大澤焚而不能熱，河、漢沍而不能寒，疾雷破山、風振海而不能驚。若然者，乘雲氣，騎日月，而遊乎四海之外。死生无變於己，而況利害之端乎！」 |
| The Adjustment of Controversies:...: | Nie Que asked Wang Ni, saying, 'Do you know, Sir, what all creatures agree in approving and affirming?' 'How should I know it?' was the reply. 'Do you know what it is that you do not know?' asked the other again, and he got the same reply. He asked a third time, 'Then are all creatures thus without knowledge?' and Wang Ni answered as before, (adding however), 'Notwithstanding, I will try and explain my meaning. How do you know that when I say "I know it," I really (am showing that) I do not know it, and that when I say "I do not know it," I really am showing that I do know it.' And let me ask you some questions: 'If a man sleep in a damp place, he will have a pain in his loins, and half his body will be as if it were dead; but will it be so with an eel? If he be living in a tree, he will be frightened and all in a tremble; but will it be so with a monkey? And does any one of the three know his right place ? Men eat animals that have been fed on grain and grass; deer feed on the thick-set grass; centipedes enjoy small snakes; owls and crows delight in mice; but does any one of the four know the right taste? The dog-headed monkey finds its mate in the female gibbon; the elk and the axis deer cohabit; and the eel enjoys itself with other fishes. Mao Qiang and Li Ji were accounted by men to be most beautiful, but when fishes saw them, they dived deep in the water from them; when birds, they flew from them aloft; and when deer saw them, they separated and fled away. But did any of these four know which in the world is the right female attraction? As I look at the matter, the first principles of benevolence and righteousness and the paths of approval and disapproval are inextricably mixed and confused together - how is it possible that I should know how to discriminate among them?' Nie Que said (further), 'Since you, Sir, do not know what is advantageous and what is hurtful, is the Perfect man also in the same way without the knowledge of them?' Wang Ni replied, 'The Perfect man is spirit-like. Great lakes might be boiling about him, and he would not feel their heat; the He and the Han might be frozen up, and he would not feel the cold; the hurrying thunderbolts might split the mountains, and the wind shake the ocean, without being able to make him afraid. Being such, he mounts on the clouds of the air, rides on the sun and moon, and rambles at ease beyond the four seas. Neither death nor life makes any change in him, and how much less should the considerations of advantage and injury do so!' |
《文子 - Wenzi》 | [Eastern Han - Jin] 212-231 | Books referencing 《文子》 Library Resources Related resources |
《九守》 | Library Resources |
《守虛》 | Library Resources |
| 1 | 守虛: | 老子曰：所謂聖人者，因時而安其位，當世而樂其業，夫哀樂者德之邪，好憎者心之累，喜怒者道之過，故其生也天行，其死也物化，靜即與陰合德，動即與陽同波，故心者形之主也，神者心之寶也，形勞而不休即蹶，精用而不已則竭，是以聖人遵之不敢越也。以無應有，必究其理，以虛受實，必窮其節，恬愉虛靜，以終其命，無所鉕，無所親，抱德煬和，以順於天，與道為際，與德為鄰，不為福始，不為禍先，死生無變於己，故曰至神。神則以求無不待也，以為無不成也。 |
《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 |
《精神訓》 | Books referencing 《精神訓》 Library Resources |
| 8 | 精神訓: | 夫有夏后氏之璜者，匣匱而藏之，寶之至也。夫精神之可寶也，非直夏后氏之璜也。是故聖人以無應有，必究其理；以虛受實，必窮其節；恬愉虛靜，以終其命。是故無所甚疏，而無所甚親。抱德煬和，以順於天。與道為際，與德為鄰，不為福始，不為禍先，魂魄處其宅，而精神守其根，死生無變於己，故曰至神。 |
《漢代之後 - Post-Han》 |
《魏晉南北朝 - Wei, Jin, and North-South》 |
《高士傳》 | Library Resources |
《卷上》 | Library Resources |
《王倪》 | Library Resources |
| 1 | 王倪: | 王倪者，堯時賢人也，師被衣。齧缺又學於王倪，問道焉。齧缺曰：「子知物之所同是乎？」曰：「吾惡乎知之。」「子知子之所不知邪？」曰：「吾惡乎知之。」「然則物無知邪？」曰：「吾惡乎知之。雖然，嘗試言之。庸詎知吾所謂知之非不知邪？庸詎知吾所謂不知之非知邪？且吾嘗試問乎汝：民溼寢則腰疾偏死，鰌然乎哉？木處則惴慄恂懼，猨猴然乎哉？三者孰知正處？民食芻豢，麋鹿食薦，蝍且甘帶，鴟鴉耆鼠，四者孰知正位？猨猵狙以為雌，麋與鹿交，鰌與魚游。毛嬙、麗姬，人之所美也，魚見之深入，鳥見之高飛，麋鹿見之決驟。四者孰知天下之正色哉？自我觀之，仁義之端，是非之塗，樊然殽亂，吾惡能知其辯！」齧缺曰：「子不知利害，則至人固不知利害乎？」王倪曰：「至人神矣，大澤焚而不能熱，河漢沍而不能寒，疾雷破山風振海而不能驚。若然者，乘雲氣，騎日月，而遊乎四海之外，死生無變於已，而況利害之端乎？」 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《逸民部六》 | Library Resources |
《逸民六》 | Library Resources |
| 3 | 逸民六: |
皇甫士安《高士傳》曰：王倪者，堯時賢人也，師被衣。齧缺又學於王倪，問道焉。齧缺曰：「子不知厲害，則至人固不知利乎？」王倪曰：「至人神矣。大澤焚而不能熱，河漢冱而不能寒，疾雷破山，暴風振海而不能驚。若然者，乘雲雨，騎日月，而游天地之外，死生無變于己，而況利害之間乎？」 又曰：「善卷者，古之賢人也。堯聞其得道之士，乃北面師之，而問道焉。及舜受終 之後，又以天下讓卷。卷曰：」昔唐氏之有天下，不教而民從之，不賞而民勸之。天下均平，百姓安靜，民不知怒，不知喜。今子盛為衣裳之服，以觀民目；調五音之聲，以亂民耳，作皇韶之樂，以愚民心。耳目益榮，天下之亂從此始矣。吾雖為之，其何益乎！予立宇宙之中，冬衣皮毛，夏衣絺葛，春耕種形足以勞，秋收斂身足以休。日出而作，日入而息，逍遙於天地之間，而心意自得。何以天下為哉？「遂不受，去。入深山，莫知所終矣。 又曰：齧缺，堯時人。許由師事齧缺，堯又師由。問曰：「齧缺可以配天乎？」既而齧缺遇由，由曰：「子將何之？」曰：「將逃堯。」曰：「何謂也？」曰：「夫堯知賢人之利天下，而不知其賊天下。」遂逃不見。 又曰：「巢父，堯時隱人。年老，以樹為巢而寢其上，故時人號曰巢父。堯之讓許由也，由以告巢父。巢父曰：」汝何不隱汝形，藏汝光？若非吾友也。「擊其膺而下之。由悵然不自得，乃過清冷之水洗其耳，拭其目，曰：」向者聞言，負吾矣。「遂去，終身不相見。 又曰：許由字武仲，隱乎沛澤之中。堯聞，乃致天下而讓焉。由乃退而耕于中岳潁水之陽，箕山之下。《史記》又載。 又曰：壤父者，堯時人。年五十而擊壤於道中。觀者曰：「大哉，帝之德也！」壤父曰：「吾日出而作，日入而息，鑿井而飲，耕田而食。帝何德於我哉？」 又曰：蒲衣者，舜時賢人也。年八歲而舜師之，遂讓以天下。蒲衣不受而去，莫知所終。 又曰：老萊子者，楚公室亂，逃世，耕於蒙山之陽。蓬蒿為室，枝杖于床，飲水食菽，墾山播種。人或言於楚王，王於是駕至萊子之門。萊子方織畚，王曰：「守國之政，孤愿煩先生。」老萊子曰：「諾。」王去，其妻樵還，曰：「子許之乎？」老萊子曰：「然。」妻曰：「妾聞之，可食以酒肉者，可隨而鞭棰；夫可擬以官祿者，可隨而鈇鉞。妾不能為人所制者！」妻投其畚而去。老萊子亦隨其妻，至于河南。以萊子為老子，人莫知其所終也。 又曰：顏回字子淵，貧而樂道，退居陋巷，曲肱而寢。孔子曰：「爾家貧，居卑，何不仕？」回曰：「回有郭外田六十畝，足以供饘粥；有郭內圃六十畝，足以供絲麻；鼓宮商之音，足以自樂；習所聞於夫子，足以自娛。回何仕焉？」 又曰：弦高者，鄭人也。鄭穆公時，高見鄭為秦晉所逼，乃隱不仕，為商人。及晉文公之返國也，與秦穆公伐鄭，圍其都。鄭人私與秦盟，而晉師退。秦又使大夫杞子等三人戍鄭。居三年，晉文公卒。襄公初立，秦穆公方強，使百里、西乞、白乙率師襲鄭，過周及滑，鄭人不知。時高將市於周，遇之，謂其友蹇他曰：「師行數千里，又數經諸侯之地，其勢必襲鄭。凡襲國者，以無備也。示以知其情，必不敢進矣。」於是乃矯鄭伯之命，以十二牛犒秦師，且使人告鄭為備。杞子亡奔齊。孟明等返至殽，晉人要擊，大破秦師。鄭於是賴高而在。鄭穆公以存國之賞賞高，而高辭曰：許而得賞，則鄭國之信廢矣；為國而無信，是敗俗也。賞一人而敗國俗，智者不為也。「遂以其屬徙東夷，終身不返。 |
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