| Chinese Text Project | |
| Simplified Chinese version |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "仁以爱之，义以正之" Matched:5. |
| Total 5 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 |
《乐记 - Yue Ji》 | English translation: James Legge [?] | Books referencing 《乐记》 Library Resources |
| 10 | 乐记: | 乐者为同，礼者为异。同则相亲，异则相敬，乐胜则流，礼胜则离。合情饰貌者礼乐之事也。礼义立，则贵贱等矣；乐文同，则上下和矣；好恶著，则贤不肖别矣。刑禁暴，爵举贤，则政均矣。仁以爱之，义以正之，如此，则民治行矣。 |
| Yue Ji: | Similarity and union are the aim of music; difference and distinction, that of ceremony. From union comes mutual affection; from difference, mutual respect. Where music prevails, we find a weak coalescence; where ceremony prevails, a tendency to separation. It is the business of the two to blend people's feelings and give elegance to their outward manifestations. Through the perception of right produced by ceremony, came the degrees of the noble and the mean; through the union of culture arising from music, harmony between high and low. By the exhibition of what was to be liked and what was to be disliked, a distinction was made between the worthy and unworthy. When violence was prevented by punishments, and the worthy were raised to rank, the operation of government was made impartial. Then came benevolence in the love (of the people), and righteousness in the correction (of their errors); and in this way good government held its course. |
《史书 - Histories》 | Related resources |
《史记 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史记》 Library Resources Source Related resources |
《书》 | Library Resources |
《乐书》 | Books referencing 《乐书》 Library Resources |
| 12 | 乐书: | 乐者为同，礼者为异。同则相亲，异则相敬。乐胜则流，礼胜则离。合情饰貌者，礼乐之事也。礼义立，则贵贱等矣；乐文同，则上下和矣；好恶著，则贤不肖别矣；刑禁暴，爵举贤，则政均矣。仁以爱之，义以正之，如此则民治行矣。 |
《汉书 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《汉书》 Library Resources |
《志》 | Books referencing 《志》 Library Resources |
《律历志》 | Books referencing 《律历志》 Library Resources |
《律历志上》 | Library Resources |
| 6 | 律历志上: | 三统者，天施，地化，人事之纪也。十一月，乾之初九，阳气伏于地下，始著为一，万物萌动，钟于太阴，故黄钟为天统，律长九寸。九者，所以究极中和，为万物元也。《易》曰：“立天之道，曰阴与阳。”六月，坤之初六，阴气受任于太阳，继养化柔，万物生长，楙之于未，令种刚强大，故林钟为地统，律长六寸。六者，所以含阳之施，楙之于六合之内，令刚柔有体也。“立地之道，曰柔与刚。”“乾知太始，坤作成物。”正月，乾之九三，万物棣通，族出于寅，人奉而成之，仁以养之，义以行之，令事物各得其理。寅，木也，为仁；其声，商也，为义。故太族为人统，律长八寸，象八卦，宓戏氏之所以顺天地，通神明，类万物之情也。“立人之道，曰仁与义。”“在天成象，在地成形。”“后以裁成天地之道，辅相天地之宜，以左右民。”此三律之谓矣，是为三统。 |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷四十七》 | Library Resources |
《政要论》 | Library Resources |
《兵要》 | Library Resources |
| 2 | 兵要: | 夫兵之要，在于修政，修政之要，在于得民心，得民心，在于利之，利之之要，在于仁以爱之，义以理之也。故六马不和，造父不能以致远，臣民不附，汤，武不能以立功，故兵之要在得衆者，善政之谓也。善政者恤民之患，除民之害也。故政善于内，兵强于外。 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《兵部二》 | Library Resources |
《叙兵下》 | Library Resources |
| 7 | 叙兵下: |
桓范《世要论》曰：太古之初，民始有知则分争，分争群群则智者为之君长。君长立则兴兵。所从来久矣，虽圣帝明王，弗能废也，但用之以道耳。故黄帝战于阪泉，尧伐驩兜，舜征有苗，夏禹殷汤、周之文武皆用师克伐以取天下焉。 又曰：圣人之用兵也，将以利物不以害物也，将以救亡非以危存也，故不得已而用之也。以为战者危事，兵者凶器，不欲令好用之。故制法遗后，命将出师，虽胜敌而反犹以丧礼处之，明弗乐也。故曰好战者亡，忘战者危，不好不忘，天下之王也。 又曰：夫兵之要，在于修政；修政之要，在于得民心；得民心在于利之也。仁以受之，义以理之。故六马不和，造父不能以致远；民臣不附，汤武不能以立功。故兵之要在得众；得众者，善政之谓也。善政者，恤民之患，除民之害，故政善于内，则兵强于外也。 |
| Total 5 paragraphs. Page 1 of 1. |
|---|