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Chinese Text Project
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Scope: Request type: Paragraph
Condition 1: References "庖有肥肉,廐有肥馬" Matched:7.
Total 7 paragraphs. Page 1 of 1.

先秦兩漢 - Pre-Qin and Han

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儒家 - Confucianism

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孟子 - Mengzi

[Warring States] 340 BC-250 BC English translation: James Legge [?]
Books referencing 《孟子》 Library Resources
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[Also known as: "The Works of Mencius"]

梁惠王上 - Liang Hui Wang I

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4 梁惠王上:
梁惠王曰:「寡人願安承教。」
Liang Hui Wang I:
King Hui of Liang said, 'I wish quietly to receive your instructions.'
孟子對曰:「殺人以梃與刃,有以異乎?」
Mencius replied, 'Is there any difference between killing a man with a stick and with a sword ?'
曰:「無以異也。」
The king said, 'There is no difference!'
「以刃與政,有以異乎?」
'Is there any difference between doing it with a sword and with the style of government?'
曰:「無以異也。」
'There is no difference,' was the reply.
曰:「庖有肥肉,廐有肥馬,民有飢色,野有餓莩,此率獸而食人也。獸相食,且人惡之。為民父母,行政不免於率獸而食人。惡在其為民父母也?仲尼曰:『始作俑者,其無後乎!』為其象人而用之也。如之何其使斯民飢而死也?」
Mencius then said, 'In your kitchen there is fat meat; in your stables there are fat horses. But your people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men. Beasts devour one another, and men hate them for doing so. When a prince, being the parent of his people, administers his government so as to be chargeable with leading on beasts to devour men, where is his parental relation to the people? Zhong Ni said, 'Was he not without posterity who first made wooden images to bury with the dead? So he said, because that man made the semblances of men, and used them for that purpose - what shall be thought of him who causes his people to die of hunger?'

滕文公下 - Teng Wen Gong II

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14 滕文公下:
公都子曰:「外人皆稱夫子好辯,敢問何也?」
Teng Wen Gong II:
The disciple Gong Du said to Mencius, 'Master, the people beyond our school all speak of you as being fond of disputing. I venture to ask whether it be so.'
孟子曰:「予豈好辯哉?予不得已也。天下之生久矣,一治一亂。當堯之時,水逆行,氾濫於中國。蛇龍居之,民無所定。下者為巢,上者為營窟。《》曰:『洚水警余。』洚水者,洪水也。使禹治之,禹掘地而注之海,驅蛇龍而放之菹。水由地中行,江、淮、河、漢是也。險阻既遠,鳥獸之害人者消,然後人得平土而居之。
Mencius replied, 'Indeed, I am not fond of disputing, but I am compelled to do it. A long time has elapsed since this world of men received its being, and there has been along its history now a period of good order, and now a period of confusion. In the time of Yao, the waters, flowing out of their channels, inundated the Middle Kingdom. Snakes and dragons occupied it, and the people had no place where they could settle themselves. In the low grounds they made nests for themselves on the trees or raised platforms, and in the high grounds they made caves. It is said in the Book of History, "The waters in their wild course warned me." Those "waters in their wild course" were the waters of the great inundation. Shun employed Yu to reduce the waters to order. Yu dug open their obstructed channels, and conducted them to the sea. He drove away the snakes and dragons, and forced them into the grassy marshes. On this, the waters pursued their course through the country, even the waters of the Jiang, the Huai, the He, and the Han, and the dangers and obstructions which they had occasioned were removed. The birds and beasts which had injured the people also disappeared, and after this men found the plains available for them, and occupied them.
「堯、舜既沒,聖人之道衰。暴君代作,壞宮室以為汙池,民無所安息;棄田以為園囿,使民不得衣食。邪說暴行又作,園囿、汙池、沛澤多而禽獸至。及紂之身,天下又大亂。周公相武王,誅紂伐奄,三年討其君,驅飛廉於海隅而戮之。滅國者五十,驅虎、豹、犀、象而遠之。天下大悅。《》曰:『丕顯哉,文王謨!丕承哉,武王烈!佑啟我後人,咸以正無缺。』
'After the death of Yao and Shun, the principles that mark sages fell into decay. Oppressive sovereigns arose one after another, who pulled down houses to make ponds and lakes, so that the people knew not where they could rest in quiet; they threw fields out of cultivation to form gardens and parks, so that the people could not get clothes and food. Afterwards, corrupt speakings and oppressive deeds became more rife; gardens and parks, ponds and lakes, thickets and marshes became more numerous, and birds and beasts swarmed. By the time of the tyrant Zhou, the kingdom was again in a state of great confusion. Zhou Gong assisted king Wu, and destroyed Zhou. He smote Yan, and after three years put its sovereign to death. He drove Fei Lian to a corner by the sea, and slew him. The States which he extinguished amounted to fifty. He drove far away also the tigers, leopards, rhinoceroses, and elephants - and all the people was greatly delighted. It is said in the Book of History, "Great and splendid were the plans of king Wen! Greatly were they carried out by the energy of king Wu! They are for the assistance and instruction of us who are of an after day. They are all in principle correct, and deficient in nothing."
「世衰道微,邪說暴行有作,臣弒其君者有之,子弒其父者有之。孔子懼,作《春秋》。《春秋》,天子之事也。是故孔子曰:『知我者其惟春秋乎!罪我者其惟春秋乎!』
'Again the world fell into decay, and principles faded away. Perverse speakings and oppressive deeds waxed rife again. There were instances of ministers who murdered their sovereigns, and of sons who murdered their fathers. Confucius was afraid, and made the "Spring and Autumn." What the "Spring and Autumn" contains are matters proper to the sovereign. On this account Confucius said, "Yes! It is the Spring and Autumn which will make men know me, and it is the Spring and Autumn which will make men condemn me."
「聖王不作,諸侯放恣,處士橫議,楊朱、墨翟之言盈天下。天下之言,不歸楊,則歸墨。楊氏為我,是無君也;墨氏兼愛,是無父也。無父無君,是禽獸也。公明儀曰:『庖有肥肉,廄有肥馬,民有飢色,野有餓莩,此率獸而食人也。』楊墨之道不息,孔子之道不著,是邪說誣民,充塞仁義也。仁義充塞,則率獸食人,人將相食。吾為此懼,閑先聖之道,距楊墨,放淫辭,邪說者不得作。作於其心,害於其事;作於其事,害於其政。聖人復起,不易吾言矣。
'Once more, sage sovereigns cease to arise, and the princes of the States give the reins to their lusts. Unemployed scholars indulge in unreasonable discussions. The words of Yang Zhu and Mo Di fill the country. If you listen to people's discourses throughout it, you will find that they have adopted the views either of Yang or of Mo. Now, Yang's principle is "each one for himself," which does not acknowledge the claims of the sovereign. Mo's principle is "to love all equally," which does not acknowledge the peculiar affection due to a father. But to acknowledge neither king nor father is to be in the state of a beast. Gong Meng Yi said, "In their kitchens, there is fat meat. In their stables, there are fat horses. But their people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men." If the principles of Yang and Mo be not stopped, and the principles of Confucius not set forth, then those perverse speakings will delude the people, and stop up the path of benevolence and righteousness. When benevolence and righteousness are stopped up, beasts will be led on to devour men, and men will devour one another. I am alarmed by these things, and address myself to the defence of the doctrines of the former sages, and to oppose Yang and Mo. I drive away their licentious expressions, so that such perverse speakers may not be able to show themselves. Their delusions spring up in men's minds, and do injury to their practice of affairs. Shown in their practice of affairs, they are pernicious to their government. When sages shall rise up again, they will not change my words.
「昔者禹抑洪水而天下平,周公兼夷狄驅猛獸而百姓寧,孔子成《春秋》而亂臣賊子懼。《》云:『戎狄是膺,荊舒是懲,則莫我敢承。』無父無君,是周公所膺也。我亦欲正人心,息邪說,距詖行,放淫辭,以承三聖者;豈好辯哉?予不得已也。能言距楊墨者,聖人之徒也。」
'In former times, Yu repressed the vast waters of the inundation, and the country was reduced to order. Zhou Gong's achievements extended even to the barbarous tribes of the east and north, and he drove away all ferocious animals, and the people enjoyed repose. Confucius completed the "Spring and Autumn," and rebellious ministers and villainous sons were struck with terror. It is said in the Book of Poetry, "He smote the barbarians of the west and the north; He punished Jing and Shu; And no one dared to resist us." These father-deniers and king-deniers would have been smitten by Zhou Gong. I also wish to rectify men's hearts, and to put an end to those perverse doctrines, to oppose their one-sided actions and banish away their licentious expressions - and thus to carry on the work of the three sages. Do I do so because I am fond of disputing? I am compelled to do it. Whoever is able to oppose Yang and Mo is a disciple of the sages.'

新序 - Xin Xu

[Western Han (206 BC - 9)] Liu Xiang
Books referencing 《新序》 Library Resources

雜事二

Books referencing 《雜事二》 Library Resources
37 雜事二:
楚人有獻魚楚王者曰:「今日漁獲,食之不盡,賣之不售,棄之又惜,故來獻也。」左右曰:「鄙哉!辭也。」楚王曰:「子不知漁者仁人也。蓋聞囷倉粟有餘者,國有餓民;後宮多幽女者,下民多曠夫;餘衍之蓄,聚於府庫者,境內多貧困之民;皆失君人之道。故庖有肥魚,廄有肥馬,民有餓色,是以亡國之君,藏於府庫,寡人聞之久矣,未能行也。漁者知之,其以比喻寡人也,且今行之。」於是乃遣使恤鰥寡而存孤獨,出倉粟,發幣帛而振不足,罷去後宮不御者,出以妻鰥夫。楚民欣欣大悅,鄰國歸之。故漁者一獻餘魚,而楚國賴之,可謂仁智矣。

漢代之後 - Post-Han

隋唐 - Sui-Tang

群書治要

[Tang] 631 Library Resources

卷三十七

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孟子

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梁惠王

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2 梁惠王:
梁惠王曰:寡人願安承教,願安,意承受孟子之教命。孟子對曰:殺人也無人也之也以梃與刃,有以異乎。梃,杖也。曰:無以異也。以刃與政,有以異乎。曰:無以異也。以刃與政殺人無異也。庖有肥肉,廄有肥馬,民有饑色,野有餓殍,此率獸而食人也。獸相食、且人惡之,為民父母行政,不免率獸而食人,惡在其為民父母也。為政乃若率禽獸食人,安在其為民父母之道。

意林

[Tang] 770-800 Library Resources

卷一

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孟子十四卷

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2 孟子十四... :
孟子謂惠王曰:「虐政殺人,何異刃耶?庖有肥肉,廐有肥馬,民有飢色,野有餓莩,此謂率獸食人,且人惡之,況虐政乎!」

宋明 - Song-Ming

太平御覽

[Northern Song] 977-984 Library Resources

飲食部二十一

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31 肉:
《孟子》曰:孔子為魯司寇,從而祭,膰肉不至,不稅冕而行。不知者以為肉也,其知者以無禮也。
又曰:庖有肥肉,廄有肥馬,民有饑色,野有餓殍,此率獸而食人也。
又曰:雞豚狗彘之畜,無失其時,七十者可以食肉矣。

鱗介部七

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魚上

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49 魚上:
《新序》曰:楚人有獻魚於楚王者,曰:「今日漁獲,食之不盡,賣之不售,棄之又惜,故來獻之。」煮右曰:「鄙哉!辭也。」楚王曰:「子不知,漁者仁人也。蓋聞囷倉粟有餘者,國有饑民;後宮多幽女者,下民多曠夫;餘衍之蓄聚於府庫者,境內多貧乏之民。皆失君之道。故庖有肥肉,廄有肥馬,民有饑色,亡國之君藏於府庫。寡人聞之久矣,未能行也。漁者知之,其以喻寡人也,且今行之矣。」於是乃遣使恤鰥寡。故漁者獻餘魚而襯搡賴之。

Total 7 paragraphs. Page 1 of 1.