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| Condition 1: References "里仁为美，择不处仁" Matched:5. |
| Total 5 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《论语 - The Analects》 | [Spring and Autumn - Warring States] 480 BC-350 BC | Books referencing 《论语》 Library Resources Source Related resources |
《里仁 - Li Ren》 | English translation: James Legge [?] | Books referencing 《里仁》 Library Resources |
| 1 | 里仁: | 子曰：“里仁为美。择不处仁，焉得知？” |
| Li Ren: | The Master said, "It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?" |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《公孙丑上 - Gong Sun Chou I》 | Books referencing 《公孙丑上》 Library Resources |
| 7 | 公孙丑上: | 孟子曰：“矢人岂不仁于函人哉？矢人唯恐不伤人，函人唯恐伤人。巫匠亦然，故术不可不慎也。孔子曰：‘里仁为美。择不处仁，焉得智？’夫仁，天之尊爵也，人之安宅也。莫之御而不仁，是不智也。不仁、不智、无礼、无义，人役也。人役而耻为役，由弓人而耻为弓，矢人而耻为矢也。如耻之，莫如为仁。仁者如射，射者正己而后发。发而不中，不怨胜己者，反求诸己而已矣。” |
| Gong Sun Chou I: | Mencius said, 'Is the arrow-maker less benevolent than the maker of armour of defence? And yet, the arrow-maker's only fear is lest men should not be hurt, and the armour-maker's only fear is lest men should be hurt. So it is with the priest and the coffin-maker. The choice of a profession, therefore, is a thing in which great caution is required. Confucius said, "It is virtuous manners which constitute the excellence of a neighbourhood. If a man, in selecting a residence, do not fix on one where such prevail, how can he be wise?" Now, benevolence is the most honourable dignity conferred by Heaven, and the quiet home in which man should awell. Since no one can hinder us from being so, if yet we are not benevolent - this is being not wise. From the want of benevolence and the want of wisdom will ensue the entire absence of propriety and righteousness;-- he who is in such a case must be the servant of other men. To be the servant of men and yet ashamed of such servitude, is like a bowmaker's being ashamed to make bows, or an arrow-maker's being ashamed to make arrows. If he be ashamed of his case, his best course is to practise benevolence. The man who would be benevolent is like the archer. The archer adjusts himself and then shoots. If he misses, he does not murmur against those who surpass himself. He simply turns round and seeks the cause of his failure in himself.' |
《说苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《说苑》 Library Resources |
《贵德》 | Books referencing 《贵德》 Library Resources |
| 4 | 贵德: | 孔子曰：“里仁为美，择不处仁，焉得智！”夫仁者，必恕然后行，行一不义，杀一无罪，虽以得高官大位，仁者不为也。夫大仁者，爱近以及远，及其有所不谐，则亏小仁以就大仁。大仁者，恩及四海；小仁者，止于妻子。妻子者，以其知营利，以妇人之恩抚之，饰其内情，雕画其伪，孰知其非真，虽当时蒙荣，然士君子以为大辱，故共工、驩兜、符里、邓析，其智非无所识也，然而为圣王所诛者，以无德而苟利也。竖刁、易牙，毁体杀子以干利，卒为贼于齐。故人臣不仁，篡弑之乱生；人臣而仁，国治主荣；明主察焉，宗庙大宁，夫人臣犹贵仁，况于人主乎！故桀纣以不仁失天下，汤武以积德有海土，是以圣王贵德而务行之。孟子曰：“推恩足以及四海；不推恩不足以保妻子。古人所以大过人者无他焉，善推其所有而已。” |
《汉代之后 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《人事部六十》 | Library Resources |
《仁德》 | Library Resources |
| 12 | 仁德: |
《论语·时仁》曰：里仁为美，居仁者之里是为美。择不处仁，焉得知。求善居而不处于仁者之里，不得为有知。 又曰：君子无终食之间违仁。造次必于是，颠沛必于是。 |
《太平广记》 | [Northern Song] 977-984 | Library Resources |
《妖怪五》 | Library Resources |
《李哲》 | Library Resources |
| 1 | 李哲: | 唐贞元四年春，常州录事参军李哲家于丹阳县东郭。去五里有庄，多茅舍，昼日无何，有火自焚，救之而灭。视地。麻屦迹广尺馀。意为盗，索之无状。旬时屡灾而易扑，方悟其妖异。后乃有投掷空间，家人怖悸。辄失衣物。有乳母阿万者，性通鬼神，常见一丈夫，出入随之。或为胡形，须髯伟然，羔裘貂帽，间以朱紫。焂闪出来。哲晚习春秋于閤。阿万见胡人窃书一卷而去，驰报哲。哲阅书，欠一卷，方祝祈之，须臾，书复帙中，亦无损污。李氏患之，意其庭竹耸茂，鬼魅可栖，潜议伐去之，以植桃。忽于庭中得一书；闻君议伐竹种桃，尽为竹筹。州下粟方贱，一船竹可贸一船粟，幸速图之。其笔札不工，纸方数寸。哲兄子士温、士儒，并刚勇。常骂之。辄失冠履。后稍祈之，而归所失。复投书曰。惟圣罔念作狂，唯狂克念作圣，君始骂我而见祈，今并还之。书后言墨荻君状。居旬。隣人盗哲犬。杀而食之。事发，又得一书曰。里仁为美，择不处仁，焉得智。数旬之后，其家失物至多，家人意其鬼为盗，又一书言。刘长卿诗曰。直氏偷金枉，君谓我为盗。今既得盗，如之何。士温。士儒竟捍御之。是"是"原作"见"，据明钞本改。夏夜，士温醉卧。背烛牀头。见一丈夫，自门直入，不虞有人，因至烛前。士温忽跃身擒之，果获，烛亦灭。于暗中捍御尽力。久之，喀喀有声，烛至坚渐。是一瓦，瓦背画作眉目，以纸为头巾，衣一小儿衣，又以妇人披帛，缠头数匝，方结之。李氏遂钉于柱，碎之，数日外，有妇人丧服哭于圃，言杀我夫。明日哭于庭，乃投书曰。谚所谓一鸡死。一鸡鸣。吾属百户，当相报耳。如是往来如初。尝取人衣著中中字原阙，据明钞本补。庭"庭"下原有"书"字，据明钞本删。树。扶疎莫知所由也。求而遂解之。又以大器物投小器中。出入不碍。旬时，士儒又张灯，见一妇人外来，戏烛下，复为士儒擒焉。捍力良久。摋而硬。烛之，亦瓦而衣也，遂末之。而明日复有其类哀哭。常畏三侄。呼为二郎。二郎至。即不多来。李氏潜欲徙其居。而得一书曰。闻君欲徙居，吾已先至其所矣。李氏有二老犬，一名韩儿，一名猛子，自有此妖，不复食，常摇尾戏于空暗处，遂毙之。自后家中有窃议事。魅莫能知之。一书。自无韩大猛二，吾属无依。又家人自郭返，至其里，见二丈夫于道侧，迎问家人曰。闻尔家有怪异，若之何。遂以事答，及行，顾已不见。李氏于润州迎山人韦士昌，士昌以符置诸瓦棂间，以压之。鬼书至曰。符至圣也，而置之屋上，不亦轻为。士昌无能为，乃去。闻淮楚有卫生者。久于呪术。乃邀之。卫生至，其鬼颇惮之。其来稍疎。卫生乃设道场，以考召。置箱于坛中，宿昔箱中得一状，状件所失物，云。若干物已货讫。"讫"原作"记"，据明钞本改。得钱"钱"下原有"中"字，据明钞本删。若干；买果子及梳子等食讫。其馀若干。并送还。验其物，悉在箱中。又言失铛子。某实不取。请问诸水滨。状言狐□等状。自此更不复来。异日，于河中果得铛子。子原作等。据明钞本改。乃验水滨之说也。出《通幽记》 |
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