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| Scope: Request type: Paragraph |
| Condition 1: References "先民有言，詢于芻蕘" Matched:10. |
| Total 10 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《禮記》 Library Resources Source Related resources |
《坊記 - Fang Ji》 | English translation: James Legge [?] | Books referencing 《坊記》 Library Resources |
| 12 | 坊記: | 子云：「上酌民言，則下天上施；上不酌民言，則犯也；下不天上施，則亂也。」故君子信讓以蒞百姓，則民之報禮重。《詩》云：「先民有言，詢于芻蕘。」 |
| Fang Ji: | The Master said, 'If superiors consider and are guided by the words of the people, the people receive their gifts or commands as if they were from Heaven. If superiors pay no regard to the words of the people, the people put themselves in opposition to them. When inferiors do not receive the gifts of their superiors as if they were from Heaven, there ensues violent disorder. Hence, when the superior exhibits his confidence and courtesy in the government of the people, then the usages of the people in response to him are very great. It is said in the Book of Poetry (III, ii, ode 10, 3), "Remember what in days of old they spake, With grass and fuel-gatherers counsel take."' |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《大略》 | Books referencing 《大略》 Library Resources |
| 54 | 大略: | 天下國有俊士，世有賢人。迷者不問路，溺者不問遂，亡人好獨。《詩》曰：「我言維服，勿用為笑。先民有言，詢於芻蕘。」言博問也。 |
《說苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《說苑》 Library Resources |
《尊賢》 | Books referencing 《尊賢》 Library Resources |
| 11 | 尊賢: | 齊桓公設庭燎，為士之欲造見者，期年而士不至，於是東野鄙人有以九九之術見者，桓公曰：「九九何足以見乎？」鄙人對曰：「臣非以九九為足以見也，臣聞主君設庭燎以待士，期年而士不至，夫士之所以不至者，君、天下賢君也；四方之士，皆自以論而不及君，故不至也。夫九九薄能耳，而君猶禮之，況賢於九九乎？夫太山不辭壤石，江海不逆小流，所以成大也，《詩》云：『先民有言，詢于芻蕘。』言博謀也。」桓公曰善，乃因禮之。期月四方之士，相攜而並至，《詩》曰：「自堂徂基，自羊徂牛。」言以內及外，以小及大也。 |
《韓詩外傳 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韓詩外傳》 Library Resources |
《卷三》 | Library Resources |
| 18 | 卷三: | 齊桓公設庭燎，為便人欲造見者，朞年而士不至。於是東野有以九九見者，桓公使戲之曰：「九九足以見乎？」鄙人曰：「臣聞君設庭燎以待士，期年而士不至。夫士之所以不至者，君、天下之賢君也，四方之士皆自以不及君，故不至也。夫九九、薄能耳，而君猶禮之，況賢於九九者乎！夫太山不讓礫石，江海不辭小流，所以成其大也。《詩》曰：『先民有言，詢于芻蕘。』博謀也。」桓公曰：「善。」乃固禮之。朞月，四方之士相導而至矣。《詩》曰：「自堂徂基，自羊徂牛。」以小成大。 |
《卷五》 | Books referencing 《卷五》 Library Resources |
| 14 | 卷五: | 儒者、儒也，儒之為言無也，不易之術也，千舉萬變，其道不窮，六經是也。若夫君臣之義，父子之親，夫婦之別，朋友之序，此儒者所謹守、日切磋而不舍也。雖居窮巷陋室之下，而內不足以充虛，外不足以蓋形，無置錐之地，明察足以持天下，大舉在人上，則王公之材也，小用使在位，則社稷之臣也，雖巖居穴處，而王侯不能與爭名，何也？仁義之化存爾。如使王者聽其言，信其行，則唐虞之法可得而觀，頌聲可得而聽。《詩》曰：「先民有言，詢于芻蕘。」取謀之博也。 |
| 15 | 卷五: | 傳曰：天子居廣廈之下，帷帳之內，旃茵之上，被躧舄，視不出閫，莽然而知天下者，以其賢左右也。故獨視不若與眾視之明也，獨聽不若與眾聽之聰也，獨慮不若與眾慮之工也。故明主使賢臣輻湊並進，所以通中正而致隱居之士。《詩》曰：「先民有言，詢于芻蕘。」此之謂也。 |
《潛夫論 - Qian Fu Lun》 | [Eastern Han] 102-167 Wang Fu | Books referencing 《潛夫論》 Library Resources |
《明闇》 | Library Resources |
| 1 | 明闇: | 國之所以治者君明也，其所以亂者君闇也。君之所以明者兼聽也，所以闇者偏信也。是故人君通必兼聽，則聖日廣矣；庸說偏信，則過日甚矣。《詩》云：「先民有言，詢于芻蕘。」 |
《史書 - Histories》 | Related resources |
《列女傳 - Lie Nü Zhuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《列女傳》 Library Resources Related resources |
《辯通》 | Books referencing 《辯通》 Library Resources |
《齊管妾婧》 | Library Resources |
| 3 | 齊管妾婧: | 桓公乃脩官府，齊戒五日，見甯子，因以為佐，齊國以治。君子謂妾婧為可與謀。《詩》云：「先民有言，詢于芻蕘。」此之謂也。 |
《經典文獻 - Ancient Classics》 | Related resources |
《詩經 - Book of Poetry》 | [Western Zhou (1046 BC - 771 BC)] | Books referencing 《詩經》 Library Resources Source Related resources |
《大雅 - Greater odes of the kingdom》 | Books referencing 《大雅》 Library Resources |
《生民之什 - Decade Of Sheng Min》 | Library Resources |
《板 - Ban》 | English translation: James Legge [?] | Books referencing 《板》 Library Resources |
| 3 | 板: |
我雖異事、及爾同僚。 我即而謀、聽我囂囂。 我言維服、勿以為笑。 先民有言、詢于芻蕘 。 |
| Ban: |
Though my duties are different from yours, I am your fellow-servant. I come to advise with you, And you hear me with contemptuous indifference. My words are about the [present urgent] affairs; - Do not think them matter for laughter. The ancients had a saying: 'Consult the grass and firewood-gatherers. ' |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷四十四》 | Library Resources |
《潛夫論》 | Library Resources |
| 6 | 潛夫論: | 國之所以治者，君明也。其所以亂者，君暗也。君之所以明者，兼聽也。其所以暗者，偏信也。是故人君通必必作心兼聽，則聖日廣矣。庸說偏信，則愚日甚矣。詩云，先民有言，詢於芻蕘，夫堯舜之治，闢四門，明四目，通四聰，是以天下輻凑而聖無不照，故共鯀之徒徒下有弗能塞三字也。靖言庸回，弗能惑也。秦之二世務隱藏己而斷百僚，隔捐疏賤而信趙高，是以聽塞於貴重之臣，明蔽於驕妒之人，故天下潰叛，弗得聞也。皆知高殺，莫敢言之，周章至戲乃始駭，閻樂進勸乃後悔，不亦晚乎。故人君兼聽納下，則貴臣不得誣，而遠人不得欺也。是故明君莅衆，務下之言，以昭外也。敬納卑賤，以誘賢也。其無拒言，未必言者之盡用也。乃懼拒無用而讓有用也。其無慢賤也。未必其人盡賢也。乃懼慢不肖而絕賢聖聖作望也。是故聖王表表作責小以厲大，賞鄙以招賢，然後良士集於朝，下情達於君也。故上無遺失之策，官無亂法之臣，此君民之所利，而奸佞之所患也。 |
| Total 10 paragraphs. Page 1 of 1. |
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