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Chinese Text Project
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Scope: Request type: Paragraph
Condition 1: References "行不忍人之政,治天下可運之掌上" Matched:4.
Total 4 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
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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.'

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。

宋明 - Song-Ming

太平御覽

[Northern Song] 977-984 Library Resources

皇王部一

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敘皇王上

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39 敘皇王上:
《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,治天下可運之掌上也。
又曰:五霸者,三王之罪人也。趙臺卿章句曰:五霸大國康政以率諸侯也。齊桓、晉文、秦穆、宋襄、楚莊是也。三王,夏禹、商湯、周文王也。今之諸侯,五霸之罪人也。天子討而不伐,諸侯伐而不討。

人事部十一

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9 掌:
《孟子》曰:行不忍人之政,治天下可運之掌上。

Total 4 paragraphs. Page 1 of 1.