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| Condition 1: References "永言配命" Matched:8. |
| Total 8 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC English translation: James Legge [?] | Books referencing 《孟子》 Library Resources Source Related resources |
《公孫丑上 - Gong Sun Chou I》 | Books referencing 《公孫丑上》 Library Resources |
| 4 | 公孫丑上: | 孟子曰：「仁則榮，不仁則辱。今惡辱而居不仁，是猶惡溼而居下也。如惡之，莫如貴德而尊士，賢者在位，能者在職。國家閒暇，及是時明其政刑。雖大國，必畏之矣。《詩》云：『迨天之未陰雨，徹彼桑土，綢繆牖戶。今此下民，或敢侮予？』孔子曰：『為此詩者，其知道乎！能治其國家，誰敢侮之？』今國家閒暇，及是時般樂怠敖，是自求禍也。禍褔無不自己求之者。《詩》云：『永言配命，自求多褔。』《太甲》曰：『天作孽，猶可違；自作孽，不可活。』此之謂也。」 |
| Gong Sun Chou I: | Mencius said, 'Benevolence brings glory to a prince, and the opposite of it brings disgrace. For the princes of the present day to hate disgrace and yet to live complacently doing what is not benevolent, is like hating moisture and yet living in a low situation. If a prince hates disgrace, the best course for him to pursue, is to esteem virtue and honour virtuous scholars, giving the worthiest among them places of dignity, and the able offices of trust. When throughout his kingdom there is leisure and rest from external troubles, let him, taking advantage of such a season, clearly digest the principles of his government with its legal sanctions, and then even great kingdoms will be constrained to stand in awe of him. It is said in the Book of Poetry, "Before the heavens were dark with rain, I gathered the bark from the roots of the mulberry trees, And wove it closely to form the window and door of my nest; Now, I thought, ye people below, Perhaps ye will not dare to insult me." Confucius said, "Did not he who made this ode understand the way of governing?" If a prince is able rightly to govern his kingdom, who will dare to insult him? But now the princes take advantage of the time when throughout their kingdoms there is leisure and rest from external troubles, to abandon themselves to pleasure and indolent indifference - they in fact seek for calamities for themselves. Calamity and happiness in all cases are men's own seeking. This is illustrated by what is said in the Book of Poetry - Be always studious to be in harmony with the ordinances of God, So you will certainly get for yourself much happiness;" and by the passage of the Tai Jia, "When Heaven sends down calamities, it is still possible to escape from them; when we occasion the calamities ourselves, it is not possible any longer to live."' |
《離婁上 - Li Lou I》 | Library Resources |
| 4 | 離婁上: | 孟子曰：「愛人不親反其仁，治人不治反其智，禮人不答反其敬。行有不得者，皆反求諸己，其身正而天下歸之。《詩》云：『永言配命，自求多福。』」 |
| Li Lou I: | Mencius said, 'If a man love others, and no responsive attachment is shown to him, let him turn inwards and examine his own benevolence. If he is trying to rule others, and his government is unsuccessful, let him turn inwards and examine his wisdom. If he treats others politely, and they do not return his politeness, let him turn inwards and examine his own feeling of respect. When we do not, by what we do, realise what we desire, we must turn inwards, and examine ourselves in every point. When a man's person is correct, the whole kingdom will turn to him with recognition and submission. It is said in the Book of Poetry, "Be always studious to be in harmony with the ordinances of God, And you will obtain much happiness."' |
《孔子家語 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家語》 Library Resources |
《正論解》 | Library Resources |
| 14 | 正論解: | 晉魏獻子為政，分祁氏及羊舌氏之田，以賞諸大夫及其子成，皆以賢舉也。又謂賈辛曰：「今汝有力於王室，吾是以舉汝。行乎，敬之哉！毋墮乃力。」孔子聞之，曰：「魏子之舉也，近不失親，遠不失舉，可謂美矣。又聞其命賈辛，以為忠。《詩》云：『永言配命，自求多福。』忠也。魏子之舉也義，其命也忠，其長有後於晉國乎。」 |
《史書 - Histories》 | Related resources |
《春秋左傳 - Chun Qiu Zuo Zhuan》 | [Warring States] 468 BC-300 BC | Books referencing 《春秋左傳》 Library Resources Related resources |
《昭公》 | Library Resources |
《昭公二十八年》 | Books referencing 《昭公二十八年》 Library Resources |
| 2 | 昭公二十... : | 二十八年，春，公如晉，將如乾侯，子家子曰，有求於人，而即其安，人孰矜之，其造於竟，弗聽，使請逆於晉，晉人曰，天禍魯國，君淹恤在外，君亦不使一個，辱在寡人，而即安於甥舅，其亦使逆君，使公復于竟而後逆之，晉祁勝與鄔臧通室，祁盈將執之，訪於司馬叔游，叔游曰，鄭書有之，惡直醜正，實蕃有徒，無道立矣，子懼不免，詩曰，民之多辟，無自立辟，姑已若何，盈曰，祁氏私有討，國何有焉，遂執之，祁勝賂荀躒，荀躒為之言於晉侯，晉侯執祁盈，祁盈之臣曰，鈞將皆死，憖使吾君聞勝與臧之死也以為快，乃殺之，夏，六月，晉殺祁盈及楊食我，食我，祁盈之黨也，而助亂，故殺之，遂滅祁氏，羊舌氏，初，叔向欲娶於申公巫臣氏，其母欲娶其黨，叔向曰，吾母多而庶鮮，吾懲舅氏矣，其母曰，子靈之妻，殺三夫，一君，一子，而亡一國，兩卿矣，可無懲乎，吾聞之，甚美必有甚惡，是鄭穆少妃，姚子之子，子貉之妹也，子貉早死無後，而天鍾美於是，將必以是，大有敗也，昔有仍氏生女，黰黑，而甚美，光可以鑑，名曰玄妻，樂正后夔取之，生伯封，實有豕心，貪惏無饜，忿纇無期，謂之封豕，有窮后羿滅之，夔是以不祀，且三代之亡，共子之廢，皆是物也。女何以為哉？夫有尤物，足以移人，苟非德義，則必有禍，叔向懼，不敢取，平公強使取之，生伯石，伯石始生，子容之母走謁諸姑，曰，長叔姒生男，姑視之，及堂，聞其聲而還，曰，是豺狼之聲也，狼子野心，非是，莫喪羊舌氏矣，遂弗視。 |
| 秋，晉韓宣子卒，魏獻子為政，分祁氏之田，以為七縣，分羊舌氏之田，以為三縣，司馬彌牟為鄔大夫，賈辛為祁大夫，司馬烏為平陵大夫，魏戊為梗陽大夫，知徐吾為塗水大夫，韓固為馬首大夫，孟丙為盂大夫，樂霄為銅鞮大夫，趙朝為平陽大夫，僚安為楊氏大夫，謂賈辛，司馬烏，為有力於王室，故舉之，謂知徐吾，趙朝，韓固，魏戊，餘子之不失職，能守業者也，其四人者，皆受縣而後見於魏子，以賢舉也，魏子謂成鱄，吾與戊也縣，人其以我為黨乎，對曰，何也，戊之為人也，遠不忘君，近不偪同，居利思義，在約思純，有守心而無淫行，雖與之縣不亦可乎，昔武王克商，光有天下，其兄弟之國者，十有五人，姬姓之國者，四十人，皆舉親也，夫舉無他，唯善所在，親疏一也，詩曰，唯此文王，帝度其心，莫其德音，其德克明，克明克類，克長克君，王此大國，克順克比，比于文王，其德靡悔，既受帝祉，施于孫子，心能制義曰度，德正應和曰莫，照臨四方曰明，勤施無私曰類，教誨不倦曰長，賞慶刑威曰君，慈和遍服曰順，擇善而從之曰比，經緯天地曰文，九德不愆，作事無悔，故襲天祿，子孫賴之，主之舉也，近文德矣，所及其遠哉，賈辛將適其縣，見於魏子，魏子曰，辛來，昔叔向適鄭，鬷蔑惡欲觀叔向，從使之收器者，而往立於堂下，一言而善，叔向將飲酒，聞之曰，必鬷明也，下執其手，以上曰，昔賈大夫惡，娶妻而美，三年不言不笑，御以如皋，射雉獲之，其妻始笑而言，賈大夫曰，才之不可以已，我不能射，女遂不言不笑夫，今子少不颺，子若無言，吾幾失子矣，言不可以已也如是，遂如故知，今女有力於王室，吾是以舉女，行乎敬之哉，毋墮乃力，仲尼聞魏子之舉也，以為義，曰，近不失親，遠不失舉，可謂義矣，又聞其命賈辛也，以為忠，詩曰，永言配命，自求多福，忠也，魏子之舉也，義其命也，忠其長有後於晉國乎。 | ||
| 冬，梗陽人有獄，魏戊不能斷，以獄上其大宗，賂以女樂，魏子將受之，魏戊謂閻沒女寬曰，主以不賄，聞於諸侯，若受梗陽，人賄莫甚焉，吾子必諫，皆許諾，退朝待於庭，饋入召之，比置三歎，既食使坐，魏子曰，吾聞諸伯叔諺曰，唯食忘憂，吾子置食之間，三歎何也，同辭而對曰，或賜二小人酒，不夕食，饋之始至，恐其不足，是以歎，中置自咎曰，豈將軍食之，而有不足，是以再歎，及饋之畢，願以小人之腹，為君子之心，屬厭而已，獻子辭梗陽人。 |
《漢書 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《漢書》 Library Resources |
《傳》 | Library Resources |
《宣元六王傳》 | Books referencing 《宣元六王傳》 Library Resources |
| 16 | 宣元六王... : | 久之，事太后，內不相得，太后上書言之，求守杜陵園。上於是遣太中大夫張子蟜奉璽書敕諭之，曰：「皇帝問東平王。蓋聞親親之恩莫重於孝，尊尊之義莫大於忠，故諸侯在位不驕以致孝道，制節謹度以翼天子，然後富貴不離於身，而社稷可保。今聞王自修有闕，本朝不和，流言紛紛，謗自內興，朕甚憯焉，為王懼之。詩不云乎？『毋念爾祖，述修厥德，永言配命，自求多褔。』朕惟王之春秋方剛，忽於道德，意有所移，忠言未納，故臨遣太中大夫子蟜諭王朕意。孔子曰：「過而不改，是謂過矣。』王其深惟孰思之，無違朕意。」 |
《經典文獻 - Ancient Classics》 | Related resources |
《詩經 - Book of Poetry》 | [Western Zhou (1046 BC - 771 BC)] | Books referencing 《詩經》 Library Resources Source Related resources |
《大雅 - Greater odes of the kingdom》 | Books referencing 《大雅》 Library Resources |
《文王之什 - Decade Of Wen Wang》 | English translation: James Legge [?] | Library Resources |
《文王 - Wen Wang》 | English translation: James Legge [?] | Books referencing 《文王》 Library Resources |
| 6 | 文王: |
無念爾祖、聿脩厥德。 永言配命、自求多福。 殷之未喪師、克配上帝。 宜鑒于殷、駿命不易。 |
| Wen Wang: |
Ever think of your ancestor, Cultivating your virtue, Always striving to accord with the will [of Heaven]. So shall you be seeking for much happiness. Before Yin lost the multitudes, [Its kings] were the assessors fo God. Look to Yin as a beacon; The great appointment is not easily [preserved]. |
《下武 - Xia Wu》 | English translation: James Legge [?] | Books referencing 《下武》 Library Resources |
| 2 | 下武: |
王配于京、世德作求。 永言配命、成王之孚。 |
| Xia Wu: |
King [Wu] was their worthy successor in his capital, Rousing himself to seek for the hereditary virtue, Always striving to accord with the will [of Heaven]; And thus he secured the confidence due to a king. |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《藝文類聚》 | [Tang] 624 | Library Resources |
《卷四十五》 | Library Resources |
《職官部一》 | Library Resources |
《總載職官》 | Library Resources |
| 13 | 總載職官: | 【頌】《晉陸機漢高祖功臣頌》曰：茫茫宇宙，上慘下黷，波振四海，塵飛五岳，九服徘徊，三靈改卜，赫矣高祖，肇載天祿，彤雲晝聚，素靈夜哭，萬邦宅心，駿民效足，堂堂蕭公，主跡是因，綢繆睿后，無實惟人，外濟六師，內撫三秦，拔奇夷難，邁德振民，名蓋群后，是謂宗臣，平陽樂道，在變則通，爰深爰默，有此武功，長驅河朔，電擊襄東，協策淮陰，亞跡蕭公，文成作師，通幽洞冥，永言配命，因心則靈，窮神觀化，望景揚清，鬼無隱謨，物無遁形，運籌固陵，定策東襲，三王從風，五侯允集，霸楚云喪，皇漢凱入，曲逆宏達，好謀能深，遊情杳莫，神跡是尋，奇謀六奮，嘉慮百迴，規主于足，離項于懷，韓王窘執，胡馬洞開，灼灼淮陰，靈武冠世，策出無方，思入神契，有險必夷，摧剛則脆，肇謨漢湄，還定渭表，濟河夷魏，登山滅趙，威掠火烈，勢踰風掃，拾代如遺，偃齊猶草，彭越觀世，韜跡隱光，威凌楚城，質委漢王，靖難河濟，即宮舊梁，烈烈黥布，睆睆其眄，名冠強楚，鋒猶駭電，肇彼梟風，翩為我扇，天命方集，王于東夏，矯矯三雄，至于垓下，元凶既夷，寵祿來假，張耳之賢，有聲梁魏，俯思舊恩，仰察五緯，脫跡違禮，披榛來媚，改策西秦，執辱北冀，王信韓孽，拓土開疆，我圖爾戎，越遷晉陽，盧綰自微，婉戀我皇，跨功踰德，祚爾暉章，吳芮之王，祚由梅鋗，功微勢弱，世載忠賢，肅肅荊王，董我三軍，圖掌四方，殷薦其勳，庸親祚勞，舊楚是分，安國違親，悠悠我思，依依哲母，既明且仁，引身伏劍，永言固之，主云興亡，末命是期，絳侯質木，多略寡言，曾是忠勇，惟帝攸歎，雲驚靈丘，景逸上蘭，平代擒狶，奄有燕韓，寧亂以武，斃呂以權，實惟太尉，劉宗以安，舞陽道迎，延帝幽藪，宣力王室，匪惟厥武，總干鴻門，披闥帝宇，聳顏誚項，掩淚寤主，百王之極，舊事靡存，稷嗣制禮，下肅上尊，穆穆帝典，乃其盈門，風希三代，憲流後昆，紀信誑項，軺軒是乘，身與煙銷，名與風興，形可以暴，志不可凌。 |
| Total 8 paragraphs. Page 1 of 1. |
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