| Chinese Text Project |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "故先王導之以禮樂，而民和睦" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《樂論》 | Books referencing 《樂論》 Library Resources |
| 6 | 樂論: | 墨子曰：「樂者、聖王之所非也，而儒者為之過也。」君子以為不然。樂者，聖王之所樂也，而可以善民心，其感人深，其移風易俗。故先王導之以禮樂，而民和睦。夫民有好惡之情，而無喜怒之應則亂；先王惡其亂也，故修其行，正其樂，而天下順焉。故齊衰之服，哭泣之聲，使人之心悲。帶甲嬰冑，歌於行伍，使人之心傷；姚冶之容，鄭衛之音，使人之心淫；紳、端、章甫，舞韶歌武，使人之心莊。故君子耳不聽淫聲，目不視邪色，口不出惡言，此三者，君子慎之。 |
《孝經 - Xiao Jing》 | [Warring States (475 BC - 221 BC)] | Books referencing 《孝經》 Library Resources Source Related resources |
《三才 - Filial Piety in Relation to the Three Powers》 | English translation: James Legge [?] | Books referencing 《三才》 Library Resources |
| 1 | 三才: | 曾子曰：「甚哉，孝之大也！」子曰：「夫孝，天之經也，地之義也，民之行也。天地之經，而民是則之。則天之明，因地之利，以順天下。是以其教不肅而成，其政不嚴而治。先王見教之可以化民也，是故先之以博愛，而民莫遺其親，陳之德義，而民興行。先之以敬讓，而民不爭；導之以禮樂，而民和睦；示之以好惡，而民知禁。《詩》云：『赫赫師尹，民具爾瞻。』」 |
| Filial Piety in Relation...: |
The disciple Zeng said, "Immense indeed is the greatness of filial piety!" The Master replied, "Yes, filial piety is the constant (method) of Heaven, the righteousness of Earth, and the practical duty of Man. Heaven and earth invariably pursue the course (that may be thus described), and the people take it as their pattern. (The ancient kings) imitated the brilliant luminaries of heaven and acted in accordance with the (varying) advantages afforded by earth, so that they were in accord with all under heaven, and in consequence their teachings, without being severe, were successful, and their government, without being rigorous, secured perfect order. The ancient kings, seeing how their teachings could transform the people, set before them therefore an example of the most extended love, and none of the people neglected their parents. They set forth to them (the nature of) virtue and righteousness, and the people roused themselves to the practice of them. They went before them with reverence and yielding courtesy, and the people had no contentions. They led them on by the rules of propriety and by music, and the people were harmonious and benignant. They showed them what they loved and what they disliked, and the people understood their prohibitions. It is said in the Book of Poetry: Awe-inspiring are you, O Grand-Master Yin, And the people all look up to you." |
《史書 - Histories》 | Related resources |
《漢書 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《漢書》 Library Resources |
《志》 | Books referencing 《志》 Library Resources |
《禮樂志》 | Books referencing 《禮樂志》 Library Resources |
| 11 | 禮樂志: | 導之以禮樂，而民和睦。』初，叔孫通將制定禮儀，見非於齊魯之士，然卒為漢儒宗，業垂後嗣，斯成法也。」成帝以向言下公卿議，會向病卒，丞相大司空奏請立辟雍。案行長安城南，營表未作，遭成帝崩，群臣引以定諡。 |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷九》 | Library Resources |
《孝經》 | Library Resources |
| 7 | 孝經: | 曾子曰：甚哉。孝之大也。上從天子下至庶人皆當為孝無終始，曾子乃知孝之為大。子曰：夫孝，天之經也。春秋冬夏，物有死生，天之經也。地之義也。山川高下，水泉流通，地之義也。民之行也。孝悌恭敬，民之行也。天地之經，而民是則之，天有四時，地有高下，民居其間，當是而則之。則天之明，則，視也。視天四時無失其早晚也。因地之利，因地高下所宜何等。以順天下，是以其教不肅而成，以，用也。用天四時地利，順治天下，下民皆樂之，是以其教不肅而成也。其政不嚴而治，政不煩苛，故不嚴而治也。先王見教之可以化民也。見因天地教化民之易也。是故先之以博愛，而民莫遺其親，先修人事，流化於民也。陳之以德義，而民興行，上好義，則民莫敢不服也。先之以敬讓，而民不争，若文王敬讓於朝，虞，芮推畔於野，上行之則下效法之。道之以禮樂，而民和睦，上好禮則民莫敢不敬。示之以好惡，而民知禁。善者賞之，惡者罰之，民知禁，不敢為非也。 |
| Total 4 paragraphs. Page 1 of 1. |
|---|