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| Condition 1: References "峻极于天" Matched:14. |
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《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《礼记 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《礼记》 Library Resources Source Related resources |
《孔子闲居 - Kongzi Xian Ju》 | English translation: James Legge [?] | Books referencing 《孔子闲居》 Library Resources |
| 5 | 孔子闲居: | 子夏曰：“三王之德，参于天地，敢问：何如斯可谓参于天地矣？”孔子曰：“奉三无私以劳天下。” |
| Kongzi Xian Ju: | Zi-xia said, '(It is said that) the virtue of the kings (who founded the) three dynasties was equal to that of heaven and earth; allow me to ask of what nature that virtue was which could be said to put its possessors on an equality with heaven and earth.' Confucius said, 'They reverently displayed the Three Impartialities, while they comforted all beneath the sky under the toils which they imposed.' | |
| 子夏曰：“敢问何谓三无私？”孔子曰：“天无私覆，地无私载，日月无私照。奉斯三者以劳天下，此之谓三无私。其在《诗》曰：‘帝命不违，至于汤齐。汤降不迟，圣敬日齐。昭假迟迟，上帝是祗。帝命式于九围。’是汤之德也。 | ||
| Zi-xia said, 'Allow me to ask what you call the "Three Impartialities."' Confucius said, 'Heaven overspreads all without partiality; Earth sustains and contains all without partiality; the Sun and Moon shine on all without partiality. Reverently displaying these three characteristics and thereby comforting all under heaven under the toils which they imposed, is what is called "the Three Impartialities." It is said in the Book of Poetry (IV, iii, ode 4, 3), "God in His favour Tang's House would not leave, And then Tang rose that favour to receive. Tang's birth was not from Xie too far removed, His sagely reverence daily greater proved. For long to Heaven his brilliant influence rose, And while his acts the fear of God disclose, God Tang as model fit for the nine regions chose" - such was the virtue of Tang. | ||
| “天有四时，春秋冬夏，风雨霜露，无非教也。地载神气，神气风霆，风霆流形，庶物露生，无非教也。清明在躬，气志如神，嗜欲将至，有开必先。天降时雨，山川出云。其在《诗》曰：‘嵩高惟岳，峻极于天。惟岳降神，生甫及申。惟申及甫，惟周之翰。四国于蕃，四方于宣。’此文武之德也。三代之王也，必先令闻，《诗》云：‘明明天子，令闻不已。’三代之德也。‘弛其文德，协此四国。’大王之德也。”子夏蹶然而起，负墙而立曰：“弟子敢不承乎！” | ||
| 'To Heaven belong the four seasons, spring, autumn, winter, summer, with wind, rain, hoar-frost, and dew;--(in the action) of all and each of these there is a lesson. Earth contains the mysterious energy (of nature). That mysterious energy (produces) the wind and thunder-clap. By the wind and thunder-clap the (seeds of) forms are carried abroad, and the various things show the appearance of life - in all and each of these things there is a lesson. When the personal character is pure and bright, the spirit and mind are like those of a spiritual being. When what such an one desires is about to come, there are sure to be premonitions of it in advance, (as when) Heaven sends down the seasonable rains, and the hills produce the clouds. As it is said in the Book of Poetry (III, iii, ode 5, 1), "How grand and high, with hugest bulk, arise. Those southern hills whose summits touch the skies! Down from them came a Spirit to the earth, And to the sires of Fu and Shan gave birth. In those two states our Zhou a bulwark has, O'er which the southern foemen dare not pass, And all its states they screen, and through them spread. Lessons of virtue, by themselves displayed" - such was the virtue of (kings) Wen and Wu. As to the kings (who founded) the three dynasties, it was necessary that they should be preceded by the fame of their forefathers. As it is said in the Book of Poetry (III, iii, ode 8, 6), "Very intelligent were the sons of Heaven, Their good fame was without end" - such was the virtue of (the founders) of the three dynasties. (And again), "He displayed his civil virtues, And they permeated all parts of the kingdom" - such was the virtue of king Tai.' Zi-xia rose up with a sudden joy, and, standing with his back to the wall, said, 'Your disciple dares not but receive (your instructions) with reverence.' |
《中庸 - Zhong Yong》 | English translation: James Legge [?] | Books referencing 《中庸》 Library Resources |
| 28 | 中庸: | 大哉，圣人之道！洋洋乎发育万物，峻极于天。优优大哉！礼仪三百，威仪三千，待其人然后行。故曰：苟不至德，至道不凝焉。故君子尊德性而道问学，致广大而尽精微，极高明而中庸。温故而知新，敦厚以崇礼。是故居上不骄，为下不倍；国有道，其言足以兴，国无道，其默足以容。《诗》曰：“既明且哲，以保其身。”其此之谓与！ |
| Zhong Yong: | How great is the path proper to the Sage! Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven. All-complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanor. It waits for the proper man, and then it is trodden. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact." Therefore, the superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnestness, in the esteem and practice of all propriety. Thus, when occupying a high situation he is not proud, and in a low situation he is not insubordinate. When the kingdom is well governed, he is sure by his words to rise; and when it is ill governed, he is sure by his silence to command forbearance to himself. Is not this what we find in the Book of Poetry,-"Intelligent is he and prudent, and so preserves his person?" |
《韩诗外传 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韩诗外传》 Library Resources |
《卷五》 | Books referencing 《卷五》 Library Resources |
| 24 | 卷五: | 天有四时：春夏秋冬，风雨霜露，无非教也。清明在躬，气志如神，嗜欲将至，有开必先。天降时雨，山川出云。《诗》曰：“崧高维岳，骏极于天。维岳降神，生甫及申。维申及甫，维周之翰。四国于蕃，四方于宣。”此文武之德也。三代之王也，必先其令名。《诗》曰：“明明天子，令闻不己。矢其文德，洽此四国。”此大王之德也。 |
《孔子家语 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家语》 Library Resources |
《问玉》 | Library Resources |
| 2 | 问玉: | 孔子曰：“入其国，其教可知也：其为人也，温柔敦厚，《诗》教也；䟽通知远，《书》教也；广博易良，《乐》教也；洁静精微，《易》教也；恭俭庄敬，《礼》教也；属辞比事，《春秋》教也。故《诗》之失愚，《书》之失诬。《乐》之失奢，《易》之失贼，《礼》之失烦，《春秋》之失乱。其为人温柔敦厚而不愚，则深于《诗》者矣；䟽通知远而不诬，则深于《书》者矣；广博易良而不奢，则深于《乐》者矣；洁静精微而不贼，则深于《易》者矣；恭俭庄敬而不烦，则深于《礼》者矣；属辞比事而不乱，则深于《春秋》者矣。天有四时，春夏秋冬，风雨霜露，无非教也。地载神气，吐纳雷霆，流形庶物，无非教也。清明在躬，气志如神，有物将至，其兆必先。是故天地之教，与圣人相参。其在《诗》曰：‘嵩高惟岳，峻极于天。惟岳降神，生甫及申。惟申及甫，惟周之翰。四国于蕃，四方于宣。’此文武之德也。矢其文德，恊此四国，此文王之德也。凡三代之王，必先其令问。《诗》云：‘明明天子，令问不已。’三代之德也。” |
《风俗通义 - Fengsu Tongyi》 | [Eastern Han] 190-200 | Books referencing 《风俗通义》 Library Resources |
《山泽》 | Library Resources |
《五岳》 | Library Resources |
| 1 | 五岳: | 东方泰山。《诗》云：“泰山岩岩，鲁邦所瞻。”尊曰岱宗。岱者、长也，万物之始，阴阳交代，云触石而出，肤寸而合，不崇朝而徧雨天下，其惟泰山乎？故为五岳之长。王者受命易姓，改制应天，功成封禅，以告天地。孔子曰：“封泰山，禅梁父，可得而数，七十有二。”岱宗庙在博县西北三十里，山虞长守之。十月日合冻，腊月日涸冻，正月日解冻，皆太守自侍祠，若有秽疾，代行事法，七十万五千，三牲燔柴上，福脯三十朐，县次传送京师。四岳皆王同礼。南方衡山，一名霍。霍者、万物盛长，垂枝布叶，霍然而大。庙在庐江灊县。西方崋山。崋者、华也，万物滋熟，变华于西方也。庙在弘农崋阴县。北方恒山。恒者、常也，万物伏藏于北方有常也。庙在中山上曲阳县。中央曰嵩高。嵩者、高也。《诗》云：“嵩高惟岳，峻极于天。”庙在頴川阳城县。 |
《经典文献 - Ancient Classics》 | Related resources |
《诗经 - Book of Poetry》 | [Western Zhou (1046 BC - 771 BC)] | Books referencing 《诗经》 Library Resources Source Related resources |
《大雅 - Greater odes of the kingdom》 | Books referencing 《大雅》 Library Resources |
《荡之什 - Decade Of Dang》 | Library Resources |
《崧高 - Song Gao》 | English translation: James Legge [?] | Books referencing 《崧高》 Library Resources |
| 1 | 崧高: |
崧高维岳、骏极于天。 维岳降神、生甫及申。 维申及甫、维周之翰。 四国于蕃、四方于宣。 |
| Song Gao: |
Grandly lofty are the mountains, With their large masses reaching to the heavens. From these mountains was sent down a Spirit, Who gave birth to [the princes of] Fu and shen. Fu and Shen, Are the support of Zhou, Screens to all the States, Diffusing [their influence] over the four quarters of the kingdom. |
《汉代之后 - Post-Han》 |
《魏晋南北朝 - Wei, Jin, and North-South》 |
《水经注》 | Library Resources |
《卷十五》 | Library Resources |
《洛水》 | Library Resources |
| 12 | 洛水: | 《开山图》曰：卢氏山宜五谷，可避水灾，亦通谓之石城山。山在宜阳山西南，千名之山，咸处其内，陵阜原隰，易以度身者也。又有葛蔓谷水，自南山流注洛水。洛水又东迳高门城南，即《宋书》所谓后军外兵庞季明入卢氏，进达高门木城者也。洛水东与高门水合，水出北山，东南流合洛水枝津。水上承洛水，东北流迳石勒城北，又东迳高门城北，东入高门水，乱流南注洛。洛水又东，松阳溪水注之，水出松阳山，北流注于洛。洛水又东迳黄亭南，又东合黄亭溪水。水出鹈鹕山，山有二峰，峻极于天，高崖云举，亢石无阶，猨徒丧其捷巧，鼯族谢其轻工，及其长霄冒岭，层霞冠峰，方乃就辨优劣耳。故有大、小鹈鹕之名矣。溪水东南流历亭下，谓之黄亭溪水，又东南入于洛水。洛水又东得荀公溪口，水出南山荀公涧，即庞季明所入荀公谷者也。其水历谷东北流，注于洛水。洛水又东迳檀山南，其山四絶孤峙，山上有坞聚，俗谓之檀山坞。义熙中，刘公西入长安，舟师所届，次于洛阳，命参军戴延之与府舍人虞道元即舟溯流，穷览洛川，欲知水军可至之处。延之届此而返，竟不达其源也。洛水又东，库谷水注之，水自宜阳山南，三川竝发，合为一溪，东北流注于洛。洛水又东得鹈鹕水口，水发北鹈鹕涧，东南流入于洛。洛水又迳仆谷亭北，左合北水，水出北山，东南流注于洛。洛水又东，侯谷水出南山，北流入于洛。洛水又东迳龙骧城北，龙骧将军王镇恶，从刘公西入长安，陆行所由，故城得其名。洛水又东，左合宜阳北山水，水自北溪南流注洛。洛水又东，广由涧水注之，水出南山由溪，北流迳龙骧城东，而北流入于洛。洛水又东，右得直谷水，水出南山，北迳屯城，西北流注于洛水也。 |
《隋唐 - Sui-Tang》 |
《艺文类聚》 | [Tang] 624 | Library Resources |
《卷七》 | Library Resources |
《山部上》 | Library Resources |
《嵩高山》 | Library Resources |
| 2 | 嵩高山: | 《毛诗》曰：崧高惟岳，峻极于天，维岳降神，生甫及申。 |
《九疑山》 | Library Resources |
| 8 | 九疑山: | 【碑】《汉蔡邕九疑山碑》曰：岩岩九疑，峻极于天，触石肤合，兴播建云，时风嘉雨，浸润下民，芒芒南土，实赖厥勋，逮于虞舜，圣德光明，克谐顽傲，以孝蒸蒸，师锡帝世，尧而授徵，受终文祖，琁玑是承，太阶以平，人以有终，遂葬九疑，解体而升，登此崔嵬，托灵神仙。 |
《卷二十》 | Library Resources |
《人部四》 | Library Resources |
《圣》 | Library Resources |
| 6 | 圣: |
《礼记》曰：大哉圣人之道，洋洋乎发育万物，峻极于天，譬如天地之无不持载，无不覆焘，譬如四时之错行，如日月之代明。 又曰：唯天下至圣，为能聪明睿智，足以有临也。发强刚毅，足以有执也。斋庄中正，足以有敬也。文理密察，足以有别也。 |
| Total 14 paragraphs. Page 1 of 2. Jump to page 1 2 |
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