The ancients did not seek to rule people with knowledge, But to help them become natural. It is difficult for knowledgeable people to become natural; So to use law to control a nat
All the world says, "I am important; I am separate from all the world. I am important because I am separate, Were I the same, I could never be important." Yet here are three treasu
When rulers take grain so that they may feast, Their people become hungry; When rulers take action to serve their own interests, Their people become rebellious; When rulers take li
Nothing in the world is as soft and yielding as water, Yet nothing can better overcome the hard and strong, For they can neither control nor do away with it. The soft overcomes the
Is the action of nature not unlike drawing a bow? What is higher is pulled down, and what is lower is raised up; What is taller is shortened, and what is thinner is broadened; Natu
天下之至柔，驰骋天下之至坚。 罗振玉曰：敦煌本无“骋”字。 彭耜曰：叶梦得无“骋”字，达真子“坚”作“刚”。 谦之案：诸河、王本及傅本同此石。范本作“天下之至柔，驰骋于天下之至坚”，并云：“ 淮南子 有‘于’字，与古本合。”案淮南子原道、道应二篇今本引此均无“于”字，与范所见不同。又御览木部一亦引“坚”作“刚”。 无有入于无闻。 严可均曰：御注、河上、王弼无
其安易持，其未兆易谋，其脆易破，其微易散。 严可均曰：“其脆易破”，河上作“其膬”，王弼作“易泮”。 罗振玉曰：“易泮”，景龙、御注、景福、敦煌庚、辛、壬诸本均作“破”。 武内义雄曰：敦、遂二本“脆”作“毳”。 谦之案：范本“脆”作“◆”，“破”与傅本作“判”。范曰：“判，分也。王弼、司马公同古本。”是范所见王本作“判”。“泮”“判”字通。遂州、邢玄、磻溪、
善建者不拔，善抱者不脱，子孙祭祀不辍。 严可均曰：“子孙祭祀不辍”，王弼“子孙”下有“以”字， 韩非子 有是“以其”“世世”四字。 罗振玉曰：敦煌本无“者”字，景龙本、敦煌本无“以”字。“祀”，敦煌本作“祠”。 谦之案：顾欢本第一句亦无“者”字。傅本“抱”作“袌”，范本“脱”作“挩”。严遵、河上、御注、磻溪、楼正、顾、赵、傅、范、高均无“以”字。又 周易集解
为学日益，为道日损， 谦之案：傅、范本二“日”上并有“者”字。范曰：“傅奕、严遵与古本有‘者’字。”按今怡兰堂校刊严本无。“为学日益”与二十章“绝学无忧”，皆指学礼而言。 庄子 知北游篇：“礼者，道之华而乱之首也，故曰：‘为道者日损。’”又 后汉书 六十六范升传，升奏议引：‘颜渊曰：‘博我以文，约我以礼。’孔子可谓知教，颜可谓善学矣。”下引 老子 曰：“学道
使我介然有知，行于大道，唯施是畏。 丁仲祜曰：介，微也，一切经音义十五引易刘瓛注， 列子 杨朱篇“无介然之虑者”释文。列子仲尼篇：“其有介然之有，唯然之音，虽远在八荒之外，近在眉睫之内，来干我者，我必知之。”宋林希逸曰：“介然之有，言一介可见之微也。”又介然，坚固貌， 荀子 修身篇“善在身，介然必以自好也”注。张充与王俭书：“介然之志，峭耸霜崖，确乎之情，峰
所有搜索结果仅供参考，如需解决具体问题请咨询相关领域专业人士。