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Condition 1: References "德之始也,弟" Matched:8. |
Total 8 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《大戴礼记 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴礼记》 Library Resources |
《卫将军文子》 | Books referencing 《卫将军文子》 Library Resources |
8 | 卫将军文... : | 满而不满,实如虚,通之如不及,先生难之;不学其貌,竟其德,敦其言;于人也,无所不信,其桥大人也?常以皓皓,是以眉寿,是曾参之行也。孔子曰:‘孝,德之始也;弟,德之序也;信,德之厚也;忠,德之正也,参也,中夫四德者矣哉。’以此称之也。 |
《新书 - Xin Shu》 | [Western Han (206 BC - 9)] Jia Yi | Books referencing 《新书》 Library Resources |
《卷八》 | Library Resources |
《道德说》 | Library Resources |
2 | 道德说: | 德有六美,何谓六美?有道,有仁,有义,有忠,有信,有密,此六者德之美也。道者德之本也,仁者德之出也,义者德之理也,忠者德之厚也,信者德之固也,密者德之高也。 |
10 | 道德说: | 物所道始谓之道,所得以生谓之德。德之有也,以道为本,故曰道者德之本也。德生物,又养物,则物安利矣。安利物者,仁行也。仁行出于德,故曰仁者德之出也。德生理,理立则有宜适之谓义。义者,理也,故曰义者德之理也。德生物,又养长之而弗离也,得以安利。德之遇物也忠厚,故曰忠者德之厚也。德之忠厚也,信固而不易,此德之常也,故曰信者德之固也。德生于道而有理,守理则合于道,与道理密而弗离也,故能畜物养物,物莫不仰恃德,此德之高,故曰密者德之高也。道而勿失,则有道矣;得而守之,则有德矣;行有无休,则行成矣。故曰道此之谓道,德此之谓德,行此之谓行。诸此言者,尽德变;变也者,理也。 |
《孔子家语 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家语》 Library Resources |
《弟子行》 | Library Resources |
1 | 弟子行: | 卫将军文子问于子贡曰:“吾闻孔子之施教也,先之以《诗》《书》,导之以孝悌,说之以仁义,观之以礼乐,然后成之以文德。盖入室升堂者七十有馀人,其孰为贤?”子贡对以不知。文子曰:“以吾子常与学,贤者也。何为不知?”子贡对曰:“贤人无妄,知贤即难。故君子之言曰:智莫难于知人。是以难对也。”文子曰:“若夫知贤莫不难,今吾子亲游焉,是以敢问。”子贡曰:“夫子之门人,盖有三千就焉。赐有逮及焉、未逮及焉。故不得徧知以告也。”文子曰:“吾子所及者,请闻其行。”子贡对曰:“夫能夙兴夜寐,讽诵崇礼,行不贰过,称言不苟,是颜回之行也。孔子说之以《诗》曰:‘媚兹一人,应侯慎德,永言孝思,孝思惟则。’若逢有德之君,世受显命,不失厥名,以御于天子,则王者之相也。在贫如客,使其臣如借,不迁怒,不深怨,不录旧罪,是冉雍之行也。孔子论其材曰:‘有土之君子也,有众使也,有刑用也,然后称怒焉。’孔子告之以《诗》曰:‘靡不有初,鲜克有终。’匹夫不怒,唯以亡其身,不畏强御,不侮矜寡,其言循性,其都以富,材任治戎,是仲由之行也。孔子和之以文,说之以《诗》曰:‘受小共大共,而为下国骏厖,荷天子之龙,不戁不悚,敷奏其勇。’强乎武哉!文不胜其质,恭老䘏幼,不忘宾旅,好学博艺,省物而勤也,是冉求之行也。孔子因而语之曰:‘好学则智,䘏孤则惠,恭则近礼,勤则有继,尧舜笃恭,以王天下。’其称之也,曰:‘宜为国老。’斋庄而能肃,志通而好礼,傧相两君之事,笃雅有节,是公西赤之行也。子曰:‘礼经三百,可勉能也;威仪三千,则难也。’公西赤问曰:‘何谓也?’子曰:‘貌以傧礼,礼以傧辞,是谓难焉;众人闻之,以为成也。’孔子语人曰:‘当宾客之事,则达矣。’谓门人曰:‘二三子之欲学宾客之礼者,其于赤也。’满而不盈,实而如虚,过之如不及,先王难之,博无不学,其貌恭,其德敦,其言于人也,无所不信,其骄大人也,常以浩浩,是以眉寿,是曾参之行也。孔子曰:‘孝、德之始也;悌、德之序也;信、德之厚也;忠、德之正也。参中夫四德者也。’以此称之,美功不伐,贵位不善,不侮不佚,不傲无告,是颛孙师之行也。孔子言之曰:‘其不伐,则犹可能也;其不弊百姓,则仁也。’《诗》云:‘恺悌君子,民之父母。’夫子以其仁为大,学之深,送迎必敬,上交下接若截焉,是卜商之行也。孔子说之以《诗》曰:‘式夷式已,无小人殆。’若商也,其可谓不险矣。贵之不喜,贱之不怒,苟利于民矣,廉于行己,其事上也,以佑其下,是澹台灭明之行也。孔子曰:‘独贵独富,君子耻之,夫也中之矣。’先成其虑,及事而用之,故动则不妄,是言偃之行也。孔子曰:‘欲能则学,欲知则问,欲善则详,欲给则豫,当是而行,偃也得之矣。’独居思仁,公言言义,其于《诗》也,则一日三复白圭之玷,是宫绦之行也。孔子信其能仁,以为异士。自见孔子,出入于户,未尝越履,往来过之,足不履影,启蛰不杀,方长不折,执亲之丧,未尝见齿,是高柴之行也。孔子曰:‘柴于亲丧,则难能也,启蛰不杀,则顺人道;方长不折,则恕仁也。成汤恭而以恕,是以日跻。’凡此诸子,赐之所亲覩者也。吾子有命而讯赐,赐也固,不足以知贤。”文子曰:“吾闻之也,国有道,则贤人兴焉,中人用焉,乃百姓归之。若吾子之论,既富茂矣,壹诸侯之相也,抑世未有明君,所以不遇也。”子贡既与卫将军文子言,适鲁,见孔子曰:“卫将军文子问二三子之于赐,不壹而三焉;赐也辞不获命,以所见者对矣。未知中否,请以告。”孔子曰:“言之乎。”子贡以其辞状告孔子。子闻而笑曰:“赐!汝次为人矣。”子贡对曰:“赐也何敢知人,此以赐之所覩也。”孔子曰:“然。吾亦语汝耳之所未闻,目之所未见者,岂思之所不至,知之所未及哉!”子贡曰:“赐愿得闻之。”孔子曰:“不克不忌,不念旧怨,盖伯夷叔齐之行也。思天而敬之,服义而行信,孝于父母,恭于兄弟,从善而不教道,赵文子之行也。其事君也,不敢爱其死,然亦不敢忘其身,谋其身不遗其友,君陈则进而用之,不陈则行而退,盖随武子之行也。其为人之渊源也,多闻而难诞,内植足以没其世;国家有道,其言足以治;无道,其默足以生,盖铜鞮伯华之行也。外宽而内正,自极于隐括之中,直己而不直人,汲汲于仁,以善自终,盖蘧伯玉之行也。孝恭慈仁,允德图义,约货去怨,轻财不匮,盖柳下惠之行也。其言曰:‘君虽不量于其身,臣不可以不忠于其君;是故君择臣而任之,臣亦择君而事之。’有道顺命,无道衡命,盖晏平仲之行也。蹈忠而行信,终日言,不在尤之内,国无道,处贱不闷,贫而能乐,盖老来子之行也。易行以俟天命,居下不援其上,其亲观于四方也,不忘其亲,不尽其乐,以不能则学,不为己终身之忧,盖介子山之行也。”子贡曰:“敢问夫子之所知者,盖尽于此而已乎?”孔子曰:“何谓其然?亦略举耳目之所及而已。昔晋平公问祁奚曰:‘羊舌大夫、晋之良大夫也。其行如何?’祁奚辞以不知。公曰:‘吾闻子少长乎其所,今子掩之,何也?’祁奚对曰:‘其少也恭而顺,心有耻而不使其过宿;其为大夫,悉善而谦其端;其为舆尉也,信而好直其功。至于其为容也,温良而好礼,博闻而时出其志。’公曰:‘曩者问子,子奚曰不知也?’祁奚曰:‘每位改变,未知所止,是以不敢得知也。此又羊舌大夫之行也。’”子贡跪曰:“请退而记之。” |
《经典文献 - Ancient Classics》 | Related resources |
《周易 - Book of Changes》 | [Western Zhou (1046 BC - 771 BC)] | Books referencing 《周易》 Library Resources Source Related resources |
《系辞下 - Xi Ci II》 | English translation: James Legge [?] | Library Resources |
7 | 系辞下: | 易之兴也,其于中古乎,作易者,其有忧患乎。 |
Xi Ci II: | Was it not in the middle period of antiquity that the Yi began to flourish? Was not he who made it familiar with anxiety and calamity? | |
是故,履,德之基也;谦,德之柄也;复,德之本也;恒,德之固也;损德之修也;益,德之裕也;困,德之辨也;井,德之地也;巽,德之制也。 | ||
Therefore (the 10th diagram), Lu, shows us the foundation of virtue; (the 15th), Xian, its handle; (the 24th), Fu, its root; (the 32nd), Heng, its solidity; (the 41st), Sun, its cultivation; (the 42nd), Yi, its abundance; (the 47th), Kun, its exercise of discrimination; (the 48th), Jing, its field and (the 57th), Xun, its regulation. | ||
履,和而至;谦,尊而光;复,小而辨于物;恒,杂而不厌;损,先难而后易;益,长裕而不设;困,穷而通;井,居其所而迁,巽,称而隐。 | ||
In Lu we have the perfection of harmony; in Xian, we have the giving honour to others, and the distinction thence arising; in Fu we have what is small (at first), but there is in it a (nice) discrimination of (the qualities of) things; in Ming we have a mixed experience, but without any weariness; in Sun we have difficulty in the beginning and ease in the end; in Yi we have abundance of growth without any contrivance; in Kun we have the pressure of extreme difficulty, ending in a free course,; in Jing we have abiding in one's place and at the same time removal (to meet the movement of others); and in Xun we have the weighing of things (and action accordingly), but secretly and unobserved. | ||
履以和行,谦以制礼,复以自知,恒以一德,损以远害,益以兴利,困以寡怨,井以辩义,巽以行权。 | ||
(The use of) Lu appears in the harmony of the conduct; of Xian, in the regulation of ceremonies; of Fu, in self-knowledge; of Heng, in uniformity of virtue; of Sun, in keeping what is harmful at a distance; of Yi, in the promotion of what is advantageous; of Kun, in the diminution of resentments; of Jing, in the discrimination of what is righteous; and of Xun, in the doing of what is appropriate to time and to circumstances. |
《汉代之后 - Post-Han》 |
《魏晋南北朝 - Wei, Jin, and North-South》 |
《人物志》 | [Eastern Han - Three Kingdoms] 190-249 | Books referencing 《人物志》 Library Resources |
《八观》 | Library Resources |
37 | 八观: | 何谓观其聪明,以知所达?夫仁者德之基也,义者德之节也,礼者德之文也,信者德之固也,智者德之帅也。夫智出于明,明之于人,犹昼之待白日,夜之待烛火;其明益盛者,所见及远,及远之明难。是故,守业勤学,未必及材;材艺精巧,未必及理;理意晏给,未必及智;智能经事,未必及道;道思玄远,然后乃周。是谓学不及材,材不及理,理不及智,智不及道。道也者,回复变通。是故,别而论之:各自独行,则仁为胜;合而俱用,则明为将。故以明将仁,则无不怀;以明将义,则无不胜;以明将理,则无不通。然则,苟无聪明,无以能遂。故好声而实不克则恢,好辩而礼不至则烦,好法而思不深则刻,好术而计不足则伪。是故,钧材而好学,明者为师;比力而争,智者为雄;等德而齐,达者称圣,圣之为称,明智之极明也。是故,观其聪明,而所达之材可知也。 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷一》 | Library Resources |
《周易》 | Library Resources |
59 | 周易: | 子曰:履,德之基也。基所蹈也。谦,德之柄也。复,德之本也。恒,德之固也。固不倾移也。损,德之修也。益,德之裕也。能益物者,其德宽大也。困,德之辨也。困而益明。 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《学部三》 | Library Resources |
《易》 | Library Resources |
5 | 易: |
《系辞》曰:《易》之为书也,不可远,为道也屡迁,变动不居,周流六虚,上下无常,刚柔相易,不可以为典要。 又曰:《易》之兴也,其于中古乎?作《易》者,其有忧患乎?是故:《履》,德之基也;《谦》,德之柄也;《复》,德之本也;《恒》,德之固也;《损》,德之修也;《益》,德之裕也;《困》,德之辨也;《井》,德之地也;《巽》,德之制也。 又曰:夫《易》,圣人所以极深而研几也。惟深也,故能通天下之志;惟几也,故能成天下之务。 |
Total 8 paragraphs. Page 1 of 1. |
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