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| Condition 1: References "方以类聚" Matched:11. |
| Total 11 paragraphs. Page 1 of 2. Jump to page 1 2 |
《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 |
| 18 | 乐记: | 天尊地卑，君臣定矣。卑高已陈，贵贱位矣。动静有常，小大殊矣。方以类聚，物以群分，则性命不同矣。在天成象，在地成形；如此，则礼者天地之别也。 |
| Yue Ji: | (The relation) between ruler and minister was determined from a consideration of heaven (conceived of as) honourable, and earth (conceived of as) mean. The positions of noble and mean were fixed with a reference to the heights and depths displayed by the surface (of the earth). The regularity with which movement and repose follow each other (in the course of nature) led to the consideration of affairs as small and great. The different quarters (of the heavens) are grouped together, and the things (of the earth) are distinguished by their separate characteristics; and this gave rise to (the conception of) natures and their attributes and functions. In heaven there are formed its visible signs, and earth produces its (endless variety of) things; and thus it was that ceremonies were framed after the distinction, between heaven and earth. |
《潜夫论 - Qian Fu Lun》 | [Eastern Han] 102-167 Wang Fu | Books referencing 《潜夫论》 Library Resources |
《本政》 | Library Resources |
| 6 | 本政: | 孔子曰：“国有道，贫且贱焉，耻也；国无道，富且贵焉，耻也。”《诗》伤“皎皎白驹，在彼空谷”，“巧言如流，俾躬处休。”盖言衰世之士，志弥洁者身弥贱，佞弥巧者官弥尊也。“方以类聚，物以群分”，同明相见，同听相闻，唯圣知圣，唯贤知贤。 |
《述赦》 | Library Resources |
| 16 | 述赦: | 夫“方以类聚，物以群分。”“人之情皆见乎辞”，故诸言不当赦者，非修身修行，则必忧哀谨慎而嫉毒奸恶者也。诸利数赦者，非不达赦务，则交内怀隐忧有愿为者也。人君之发令也，必谘于群臣，群臣之奸邪者，固必伏罪，虽正直吏，犹有公过，自非鬻拳、李离，孰肯刑身以正国？然则是皆接私计以论公政也。兴瓜议裘，无时焉可！ |
《风俗通义 - Fengsu Tongyi》 | [Eastern Han] 190-200 | Books referencing 《风俗通义》 Library Resources |
《风俗通义序》 | Library Resources |
| 2 | 风俗通义... : | 今王室大坏，九州幅裂，乱靡有定，生民无几。私惧后进，益以迷昧，聊以不才，举尔所知，方以类聚，凡一十卷，谓之《风俗通义》。言通于流俗之过谬，而事该之于义理也。风者、天气有寒暖，地形有险易，水泉有美恶，草木有刚柔也。俗者、含血之类，像之而生。故言语歌讴异声，鼓舞动作殊形，或直或邪，或善或淫也。圣人作而均齐之，咸归于正；圣人废，则还其本俗。 |
《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 |
| 17 | 乐书: | 天尊地卑，君臣定矣。高卑已陈，贵贱位矣。动静有常，小大殊矣。方以类聚，物以群分，则性命不同矣。在天成象，在地成形，如此则礼者天地之别也。地气上跻，天气下降，阴阳相摩，天地相荡，鼓之以雷霆，奋之以风雨，动之以四时，暖之以日月，而百［物］化兴焉，如此则乐者天地之和也。 |
《汉书 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《汉书》 Library Resources |
《志》 | Books referencing 《志》 Library Resources |
《郊祀志》 | Books referencing 《郊祀志》 Library Resources |
《郊祀志下》 | Library Resources |
| 43 | 郊祀志下: | 后莽又奏言：“书曰‘类于上帝，禋于六宗’。欧阳、大小夏侯三家说六宗，皆曰上不及天，下不及墬，旁不及四方，在六者之间，助阴阳变化，实一而名六，名实不相应。礼记祀典，功施于民则祀之。天文日月星辰，所昭仰也；地理山川海泽，所生殖也。易有八卦，乾坤六子，水火不相逮，雷风不相悖，山泽通气，然后能变化，既成万物也。臣前奏徙甘泉泰畤、汾阴后土皆复于南北郊。谨案周官‘兆五帝于四郊’，山川各因其方，今五帝兆居在雍五畤，不合于古。又日月雷风山泽，易卦六子之尊气，所谓六宗也。星辰水火沟渎，皆六宗之属也。今或未特祀，或无兆居。谨与太师光、大司徒宫、羲和歆等八十九人议，皆曰天子父事天，母事墬，今称天神曰皇天上帝，泰一兆曰泰畤，而称地祇曰后土，与中央黄灵同，又兆北郊未有尊称。宜令地祇称皇墬后祇，兆曰广畤。《易》曰‘方以类聚，物以群分’。分群神以类相从为五部，兆天墬之别神：中央帝黄灵后土畤及日庙、北辰、北斗、填星、中宿中宫于长安城之未墬兆；东方帝太昊青灵勾芒畤及雷公、风伯庙、岁星、东宿东宫于东郊兆；南方炎帝赤灵祝融畤及荧惑星、南宿南宫于南郊兆；西方帝少皞白灵蓐收畤及太白星、西宿西宫于西郊兆；北方帝颛顼黑灵玄冥畤及月庙、雨师庙、辰星、北宿北宫于北郊兆。”奏可。于是长安旁诸庙兆畤甚盛矣。 |
《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 |
《系辞上 - Xi Ci I》 | English translation: James Legge [?] | Library Resources |
| 1 | 系辞上: | 天尊地卑，乾坤定矣。卑高以陈，贵贱位矣。动静有常，刚柔断矣。方以类聚，物以群分，吉凶生矣。在天成象，在地成形，变化见矣。 |
| Xi Ci I: | Heaven is lofty and honourable; earth is low. (Their symbols), Qian and Kun, (with their respective meanings), were determined (in accordance with this). Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly. Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak. (Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yi, concerning) what is good [or lucky] and evil [or unlucky]. In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibited (in the Yi). | |
| 是故，刚柔相摩，八卦相荡。鼓之以雷霆，润之以风雨，日月运行，一寒一暑，乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以简能。 | ||
| After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed). We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain; and the revolutions of the sun and moon, which give rise to cold and warmth. The attributes expressed by Qian constitute the male; those expressed by Kun constitute the female. Qian (symbolises Heaven, which) directs the great beginnings of things; Kun (symbolises Earth, which) gives to them their completion. It is by the ease with which it proceeds that Qian directs (as it does), and by its unhesitating response that Kun exhibits such ability. | ||
| 易则易知，简则易从。易知则有亲，易从则有功。有亲则可久，有功则可大。可久则贤人之德，可大则贤人之业。易简，而天下之理得矣；天下之理得，而成位乎其中矣。 | ||
| (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth). |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷一》 | Library Resources |
《周易》 | Library Resources |
| 46 | 周易: | 天尊地卑，乾坤定矣。卑高以陈，贵贱位矣。动静有常，刚柔断矣。刚动而柔止也。动止得其常体，则刚柔之分著矣。方以类聚，物以羣分，吉凶生矣。方有类，物有羣，则有同有异，有聚有分也。顺其所同则吉，乘其所趣则凶，故吉凶生矣。在天成象，在地成形，变化见矣。象，况日月星辰，形，况山川草木也。悬象运转以成昏明，山泽通气而云行雨施，故变化见也。是故鼓之以雷霆，润之以风雨，日月运行，一寒一暑，乾道成男，坤道成女，乾知大始，坤作成物，乾以易知，坤以简能，天地之道，不为而善始，不劳而善成，故曰易简。易则易知，简则易从，易知则有亲，易从则有功，有亲则可久，有功则可大，有易简之德，则能成可久可大之功。可久则贤人之德，可大则贤人之业，天地易简，万物久载其形，圣人不为，羣方各遂其业，德业既成，则入于形器，故以贤人目其德业也。易简而天下之理得矣。 |
《艺文类聚》 | [Tang] 624 | Library Resources |
《卷五十八》 | Library Resources |
《杂文部四》 | Library Resources |
《檄》 | Library Resources |
| 17 | 檄: | 《后魏魏收檄梁文》曰：夫辰象丽天，山岳镇地，方以类聚，物以群分，建之以邦国，树之以君长，日月于是莫贰，帝王所以总一，虽五运相推，百王革命，此道所行，孰云能易，而皇家承统，光配彼天，义洽幽明，化周动植，崇文德以来远，修礼让以止讼，舞干戚于两阶，执玉帛于万国，玄功潜运，至德旁通，百姓日用而不知，兆民受赐而无迹，唯彼吴越，独阻声教，侯景竖子，本无土业，以金陵逋逃之薮，江南流离之地，甘辞卑体，进孰图身，而伪朝大小，幸灾忘义，主荒于上，臣蔽于下，人而无礼，其能国乎。亦既失信，不亡何待，今帝道休明，皇猷允塞，虽有贼臣去国，亡卒出境，何异一毛之落牛体，双凫之飞海滨，彼既连结奸恶，断绝邻好，追兵保境，纵盗侵国，盖物无定方，事无常势，是以吴侵齐境，遂致句践之师，赵纳韩地，终有上平之役，矧乃鞭挞疲民，侵轶徐部，筑垒拥川，舍信邀利，此而可忍，孰不可怀，贞阳以犹子之亲，当戎首之任，非但力屈道穷，亦将路无还蜀，兼复狭子垂翅，俱在笼樊，虽复贪利苟得，背同即异，获一人而失一国，见黄雀而忘深井，智者所不为，仁者所不向，诚既往之难逮，犹将来之可追，侯景以鄙里之夫，遭风云之会，位登三事，邑启万家，揣身量分，久当止足，彼乃示之以利器，诲之以慢藏，使其势得容奸，令其时堪乘便，计虽非孙吴猛将，燕赵精兵，犹是久涉行阵，曾习军旅，拒此则作气不足，攻彼则为势有馀，呼之则返速而衅小，不惩则叛迟而祸大，但恐楚国忘猿，祸延林木，城门失火，殃及池鱼，横使江黄士子，荆杨人物，死亡矢石之下，夭折露雾之中，人人厌苦，家家思乱，将险躁之风俗，任轻薄之子孙，朋党路开，兵权在外，必将祸生骨肉，难起腹心，强孥冲城，长戟指阙，徒探雀鷇，无用府藏之虚，空请熊蹯，讵延漏刻之命，外崩中溃，今实其时，鹬蚌相扼，我乘其弊，方使锺山渡江，青盖入洛，荆棘生于建业之宫，麋鹿游于姑苏之馆，但恐革车之所轥轹，剑骑之所蹂践，椅梓于焉倾折，竹箭以此摧残，若吴之王孙，蜀之公子，顺时以动，见机而作，归款军门，委命下吏，当使焚榇而出，拂席相俟，必以楚材，终为晋用也。 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《鳞介部十四》 | Library Resources |
《蛤蜊》 | Library Resources |
| 1 | 蛤蜊: | 《宋书》曰：王融初为司徒法曹，诣王僧佑，因遇沉昭略，未相识。昭略屡顾眄，谓主人曰：“是何年少？”融殊不平，谓曰：“仆出于扶桑，入于旸谷，照曜天下，谁云不知？而卿此问，何也？”昭略云：“不知许事，且食蛤蜊。”融曰：“物以群分，方以类聚。君长东隅，居然应嗜此族！” |
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