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Condition 1: References "弗食,不知其旨也" Matched:4. |
Total 4 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《礼记 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《礼记》 Library Resources Source Related resources |
《学记 - Xue Ji》 | English translation: James Legge [?] | Books referencing 《学记》 Library Resources |
3 | 学记: | 虽有嘉肴,弗食,不知其旨也;虽有至道,弗学,不知其善也。故学然后知不足,教然后知困。知不足,然后能自反也;知困,然后能自强也,故曰:教学相长也。《兑命》曰:“学学半。”其此之谓乎! |
Xue Ji: | However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, be does not know its goodness. Therefore when he learns, one knows his own deficiencies; when he teaches, he knows the difficulties of learning. After he knows his deficiencies, one is able to turn round and examine himself; after he knows the difficulties, he is able to stimulate himself to effort. Hence it is said, 'Teaching and learning help each other;' as it is said in the Charge to Yueh, 'Teaching is the half of learning.' |
《春秋繁露 - Chun Qiu Fan Lu》 | [Western Han (206 BC - 9)] Dong Zhong Shu | Books referencing 《春秋繁露》 Library Resources Related resources |
《仁义法》 | Library Resources |
1 | 仁义法: | 《春秋》之所治,人与我也。所以治人与我者,仁与义也。以仁安人,以义正我,故仁之为言人也,义之为言我也,言名以别矣。仁之于人,义之与我者,河不察也。众人不察,乃反以仁自裕,而以义设人。诡其处而逆其理,鲜不乱矣。是故人莫欲乱,而大抵常乱。凡以暗于人我之分,而不省仁义之所在也。是故《春秋》为仁义法。仁之法在爱人,不在爱我。义之法在正我,不在正人。我不自正,虽能正人,弗予为义。人不被其爱,虽厚自爱,不予为仁。昔者晋灵公杀膳宰以淑饮食,弹大夫以娱其意,非不厚自爱也,然而不得为淑人者,不爱人也。质于爱民,以下至于鸟兽昆虫莫不爱。不爱,奚足谓仁?仁者,爱人之名也。酅《传》无大之之辞。自为追,则善其所恤远也。兵已加焉,乃往救之,则弗美。未至豫备之,则美之,善其救害之先也。夫救蚤而先之,则害无由起,而天下无害矣。然则观物之动,而先觉其萌,绝乱塞害于将然而未形之时,《春秋》之志也,非尧舜之智,知礼之本,孰能当此?故救害而先知之,明也。公之所恤远,而《春秋》美之。详其美恤远之意,则天地之间然后快其仁矣。非三王之德,选贤之精,孰能如此?是以知明先,以仁厚远。远而愈贤、近而愈不肖者,爱也。故王者爱及四夷,霸者爱及诸侯,安者爱及封内,危者爱及旁侧,亡者爱及独身。独身者,虽立天子诸侯之位,一夫之人耳,无臣民之用矣。如此者,莫之亡而自亡也。《春秋》不言伐梁者,而言梁亡,盖爱独及其身者也。故曰仁者爱人,不在爱我,此其法也。义云者,非谓正人,谓正我。虽有乱世枉上,莫不欲正人。奚谓义?昔者楚灵王讨陈蔡之贼,齐桓公执袁涛涂之罪,非不能正人也,然而《春秋》弗予,不得为义者,我不正也。阖庐能正楚蔡之难矣,而《春秋》夺之义辞,以其身不正也。潞子之于诸侯,无所能正,《春秋》予之有义,其身正也,趋而利也。故曰义在正我,不在正人,此其法也。夫我无之求诸人,我有之而诽诸人,人之所不能受也。其理逆矣,何可谓义?义者,谓宜在我者。宜在我者,而后可以称义。故言义者,合我与宜,以为一言。以此操之,义之为言我也。故曰有为而得义者,谓之自得;有为而失义者,谓之自失。人好义者,谓之自好;人不好义者,谓之不自好。以此参之,义,我也,明矣。是义与仁殊。仁谓往,义谓来,仁大远,义大近。爱在人谓之仁,义在我谓之义。仁主人,义主我也。故曰仁者人也,义者我也,此之谓也。君子求仁义之别,以纪人我之间,然后辨乎内外之分,而著于顺逆之处也。是故内治反理以正身,据礼以劝福。外治推恩以广施,宽制以容众。孔子谓冉子曰:“治民者,先富之而后加教。”语樊迟曰:“治身者,先难后获。”以此之谓治身之与治民,所先后者不同焉矣。《诗》曰:“饮之食之,教之诲之。”先饮食而后教诲,谓治人也。又曰:“坎坎伐辐,彼君子兮,不素餐兮。”先其事,后其食,谓治身也。《春秋》刺上之过,而矜下之苦,小恶在外弗举,在我书而诽之。凡此六者,以仁治人。义治我,躬自厚而薄责于外,此之谓也。且《论》已见之,而人不察,不攻人之恶,非仁之宽与?自攻其恶,非义之全与?此谓之仁造人,义造我,何以异乎?故自称其恶谓之情,称人之恶谓之贼;求诸己谓之厚,求诸人谓之薄;自责以备谓之明。责人以备谓之惑。是故以自治之节治人,是居上不宽也;以治人之度自治,是为礼不敬也。为礼不敬,则伤行而民弗尊;居上不宽,则伤厚而民弗亲。弗亲则弗信,弗尊则弗敬。二端之政诡于上,而僻行之则诽于下,仁义之处可无论乎?夫目不视弗见,心弗论不得。虽有天下之至味,弗嚼弗知其旨也;虽有圣人之至道,弗论不知其义也。 |
《韩诗外传 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韩诗外传》 Library Resources |
《卷三》 | Library Resources |
15 | 卷三: | 剑虽利,不厉不断;材虽美,不学不高。虽有旨酒嘉淆,不尝,不知其旨;虽有善道,不学,不达其功。故学然后知不足,教然后知不究。不足,故自愧而勉,不究、故尽师而熟。由此观之,则教学相长也。子夏问诗,学一以知二,孔子曰:“起予者,商也,始可与言诗已矣。”孔子贤乎英杰,而圣德备,弟子被光景而德彰。《诗》曰:“日就月将。” |
《汉代之后 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《饮食部五》 | Library Resources |
《食上》 | Library Resources |
6 | 食上: | 又《学记》曰:虽有嘉肴,弗食,不知其旨也;虽有至道,弗学,不知其善也。旨,美也。 |
Total 4 paragraphs. Page 1 of 1. |
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