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Chinese Text Project
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Scope: Request type: Paragraph
Condition 1: References "惻隱之心,仁之端也" Matched:9.
Total 7 paragraphs. Page 1 of 1.

先秦兩漢 - Pre-Qin and Han

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儒家 - Confucianism

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孟子 - Mengzi

[Warring States] 340 BC-250 BC English translation: James Legge [?]
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[Also known as: "The Works of Mencius"]

公孫丑上 - Gong Sun Chou I

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6 公孫丑上:
孟子曰:「人皆有不忍人之心。先王有不忍人之心,斯有不忍人之政矣。以不忍人之心,行不忍人之政,治天下可運之掌上。所以謂人皆有不忍人之心者,今人乍見孺子將入於井,皆有怵惕惻隱之心。非所以內交於孺子之父母也,非所以要譽於鄉黨朋友也,非惡其聲而然也。由是觀之,無惻隱之心,非人也;無羞惡之心,非人也;無辭讓之心,非人也;無是非之心,非人也。惻隱之心,仁之端也;羞惡之心,義之端也;辭讓之心,禮之端也;是非之心,智之端也。人之有是四端也,猶其有四體也。有是四端而自謂不能者,自賊者也;謂其君不能者,賊其君者也。凡有四端於我者,知皆擴而充之矣,若火之始然,泉之始達。苟能充之,足以保四海;苟不充之,不足以事父母。」
Gong Sun Chou I:
Mencius said, 'All men have a mind which cannot bear to see the sufferings of others. 'The ancient kings had this commiserating mind, and they, as a matter of course, had likewise a commiserating government. When with a commiserating mind was practised a commiserating government, to rule the kingdom was as easy a matter as to make anything go round in the palm. When I say that all men have a mind which cannot bear to see the sufferings of others, my meaning may be illustrated thus: even now-a-days, if men suddenly see a child about to fall into a well, they will without exception experience a feeling of alarm and distress. They will feel so, not as a ground on which they may gain the favour of the child's parents, nor as a ground on which they may seek the praise of their neighbours and friends, nor from a dislike to the reputation of having been unmoved by such a thing. From this case we may perceive that the feeling of commiseration is essential to man, that the feeling of shame and dislike is essential to man, that the feeling of modesty and complaisance is essential to man, and that the feeling of approving and disapproving is essential to man. The feeling of commiseration is the principle of benevolence. The feeling of shame and dislike is the principle of righteousness. The feeling of modesty and complaisance is the principle of propriety. The feeling of approving and disapproving is the principle of knowledge. Men have these four principles just as they have their four limbs. When men, having these four principles, yet say of themselves that they cannot develop them, they play the thief with themselves, and he who says of his prince that he cannot develop them plays the thief with his prince. Since all men have these four principles in themselves, let them know to give them all their development and completion, and the issue will be like that of fire which has begun to burn, or that of a spring which has begun to find vent. Let them have their complete development, and they will suffice to love and protect all within the four seas. Let them be denied that development, and they will not suffice for a man to serve his parents with.'

告子上 - Gaozi I

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6 告子上:
公都子曰:「告子曰:『性無善無不善也。』或曰:『性可以為善,可以為不善;是故文武興,則民好善;幽厲興,則民好暴。』或曰:『有性善,有性不善;是故以堯為君而有象,以瞽瞍為父而有舜;以紂為兄之子且以為君,而有微子啟、王子比干。』今曰『性善』,然則彼皆非與?」
Gaozi I:
The disciple Gong Du said, 'The philosopher Gao says, "Man's nature is neither good nor bad." Some say, "Man's nature may be made to practise good, and it may be made to practise evil, and accordingly, under Wen and Wu, the people loved what was good, while under Yu and Li, they loved what was cruel." Some say, "The nature of some is good, and the nature of others is bad. Hence it was that under such a sovereign as Yao there yet appeared Xiang; that with such a father as Gu Sou there yet appeared Shun; and that with Zhou for their sovereign, and the son of their elder brother besides, there were found Qi, the viscount of Wei, and the prince Bi Gan. And now you say, "The nature is good." Then are all those wrong?'
孟子曰:「乃若其情,則可以為善矣,乃所謂善也。若夫為不善,非才之罪也。惻隱之心,人皆有之;羞惡之心,人皆有之;恭敬之心,人皆有之;是非之心,人皆有之。惻隱之心,仁也;羞惡之心,義也;恭敬之心,禮也;是非之心,智也。仁義禮智,非由外鑠我也,我固有之也,弗思耳矣。故曰:『求則得之,舍則失之。』或相倍蓰而無算者,不能盡其才者也。《》曰:『天生蒸民,有物有則。民之秉夷,好是懿德。』孔子曰:『為此詩者,其知道乎!故有物必有則,民之秉夷也,故好是懿德。』」
Mencius said, 'From the feelings proper to it, it is constituted for the practice of what is good. This is what I mean in saying that the nature is good. If men do what is not good, the blame cannot be imputed to their natural powers. The feeling of commiseration belongs to all men; so does that of shame and dislike; and that of reverence and respect; and that of approving and disapproving. The feeling of commiseration implies the principle of benevolence; that of shame and dislike, the principle of righteousness; that of reverence and respect, the principle of propriety; and that of approving and disapproving, the principle of knowledge. Benevolence, righteousness, propriety, and knowledge are not infused into us from without. We are certainly furnished with them. And a different view is simply owing to want of reflection. Hence it is said, "Seek and you will find them. Neglect and you will lose them." Men differ from one another in regard to them - some as much again as others, some five times as much, and some to an incalculable amount - it is because they cannot carry out fully their natural powers. It is said in the Book of Poetry, "Heaven in producing mankind, Gave them their various faculties and relations with their specific laws. These are the invariable rules of nature for all to hold, And all love this admirable virtue." Confucius said, "The maker of this ode knew indeed the principle of our nature!" We may thus see that every faculty and relation must have its law, and since there are invariable rules for all to hold, they consequently love this admirable virtue.'

漢代之後 - Post-Han

隋唐 - Sui-Tang

群書治要

[Tang] 631 Library Resources

卷三十七

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孟子

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公孫丑

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1 公孫丑:
孟子曰:人皆有不忍人之心,言人人皆有不忍加惡於人之心也。先王有不忍人之心,斯有不忍人之政矣。以不忍人之心,行不忍人之政,治天下可運之於掌上,先王推不忍害人之心,以行不忍傷民之政,以是治天下,亦易於轉丸於掌上也。所以謂人皆有不忍人之心者,今有乍見孺子將入於井,則皆有怵惕惻隱之心,由此觀之,無惻隱之心,非人也。無羞惡之心,非人也。無辭讓之心,非人也。無是非之心,非人也。言無此四者,當若禽獸,非人之心也。惻隱之心,仁之端也。羞惡之心,義之端也。辭讓之心,禮之端也。是非之心,智之端也。端者,首也。人之有是四端也。猶其有四體也。有是四端而自謂不能者,自賊者也。自賊害其性使為不善。謂其君不能者,賊其君者也。謂其君不能為善而不匡正者,賊其君使陷惡者也。

意林

[Tang] 770-800 Library Resources

卷一

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孟子十四卷

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7 孟子十四... :
見孺子入井,非孺子之父母,亦有惻隱之心。無惻隱之心,非人也;無羞惡之心,亦非人也;無辭讓之心,亦非人也;無是非之心,亦非人也。

宋明 - Song-Ming

太平御覽

[Northern Song] 977-984 Library Resources

人事部一十七

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36 心:
孟子曰:人皆知糞其田,莫知糞其心,糞田不過苗利得粟,糞心易行而得所欲。何謂糞心?博學多聞。何謂易行?一欲止淫。
又曰:見孺子入井,皆有惻隱之心,非子父母也。無此心者,非人也;無善惡之心,非人也。

人事部六十

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仁惻

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16 仁惻:
《孟子》曰:惻隱之心仁之端,羞惡之心義之端,辭讓之心禮之端,是非之心知之端。人有四端,猶有四體也。

禮儀部二

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敘禮下

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21 敘禮下:
《孟子》曰:惻隱之心,仁之端也;辭讓之心,禮之端也。

Total 7 paragraphs. Page 1 of 1.