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哀公問於... :

孔子侍坐於哀公。哀公曰：「敢問人道誰為大？」孔子愀然作色而對曰：「君及此言也，百姓之德也，固臣敢無辭而對。人道政為大。」

《孔子家語 - Kongzi Jiayu》
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[Han (206 BC - 220)]

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[Also known as: 《家語》]

《大昏解》

大昏解:

孔子侍坐於哀公。公曰：「敢問人道孰為大？」孔子愀然作色而對曰：「君之及此言也，百姓之惠也，固臣敢無辭而對？人道政為大。

《子路初見》

子路初見:

孔子侍坐於哀公。賜之桃與黍焉，哀公曰：「請。」孔子先食黍而後食桃。左右皆掩口而笑。公曰：「黍者所以雪桃，非為食之也。」孔子對曰：「丘知之矣。然夫黍者、五穀之長，郊禮宗廟以為上盛。菓屬有六，而桃為下，祭祀不用，不登郊廟。丘聞之，君子以賤雪貴，不聞以貴雪賤。今以五穀之長，雪菓之下者，是從上雪下，臣以為妨於教，害於義，故不敢。」公曰：「善哉！」

《論衡 - Lunheng》
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[Eastern Han] 80 Wang Chong

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《自紀 - Autobiography》

English translation: Albert Forke ^[?]

8 Jump to dictionary Show parallel passages Show photographic representation	自紀:	充書違詭於俗。或難曰：「文貴夫順合眾心，不違人意，百人讀之莫譴，千人聞之莫怪。故管子曰：『言室滿室，言堂滿堂。』今殆說不與世同，故文剌於俗，不合於眾。」荅曰：論貴是而不務華，事尚然而不高合。論說辯然否，安得不譎常心、逆俗耳？眾心非而不從，故喪黜其偽，而存定其真。如當從眾、順人心者，循舊守雅，諷習而已，何辯之有？孔子侍坐於魯哀公，公賜桃與黍，孔子先食黍而啖桃，可謂得食序矣，然左右皆掩口而笑，貫俗之日久也。今吾實猶孔子之序食也，俗人違之，猶左右之掩口也。善雅歌，於鄭為人悲；禮舞，於趙為不好。堯、舜之典，伍伯不肯觀；孔、墨之籍，季、孟不肯讀。寧危之計，黜於閭巷；撥世之言，訾於品俗。有美味於斯，俗人不嗜，狄牙甘食。有寶玉於是，俗人投之，卞和佩服。孰是孰非？可信者誰？禮俗相背，何世不然？魯文逆祀，畔者五人。蓋猶是之語，高士不舍，俗夫不好；惑眾之書，賢者欣頌，愚者逃頓。
	Autobiography:	The book of Wang Chong is of another type than the usual writings. The following objection might be raised against it:--- In literature it is of importance to conform to the public feeling, and not to be in opposition to received ideas. Then not one out of a hundred readers will find anything to blame, and not one out of a thousand hearers will take exception. Therefore Kuan Tse said that, where somebody is speaking in a house, the audience must fill the whole house, and, when he speaks in a hall, the entire hall should be full. Now Wang Chong's arguments are not in accordance with public opinion. Consequently his words controvert all common ideas, and do not tally with the general views. I reply that in arguing, the essential thing is truth, not elegance, that the facts should at all events be correct, and that consensus is not the highest aim. Investigating a question, one discusses the pros and cons, how would it be possible not to deviate from old ideas and perhaps offend the ears of the common hearer? When the general feeling is wrong, it cannot be followed. One denounces and discards that which is false, and keeps and establishes that which is true. If we were to go by majority, and conform to the public feeling, we could only follow the good old rules and precedents, and recite them over and over again, but how could there be any discussion? When Confucius was attending the court and sitting next to Duke Ai of Lu, the duke favoured him with a peach and millet. Confucius first ate the millet and then the peach. This, we must admit, was the right order of eating the two courses. The courtiers, however, all covered their mouth and laughed. They had, for a long time, been used to another custom. Now I, in fact, resemble Confucius eating the two dishes in the order described above. Ordinary people take exception like the courtiers laughing in their sleeves. Beautiful festive songs were considered as too melancholic, in Cheng and pantomimes, at great celebrations, found no favour in Zhao. The five Leading Princes declined to cast a look upon the Canons of Yao and Shun, and Ji and Meng would not read the works of Confucius and Mo Di. Plans for securing the peace in times of danger are scoffed at in side-alleys, and schemes of reform ridiculed by common people. If there were an exquisite dish, vulgar people would not taste it, though Yi Ti and Yi Ya might eat it with the greatest relish, and if there were a precious jade-stone, ordinary people would throw it away, whereas Pien Ho would hoard it up as a treasure. Who would be right, who wrong, and who could be trusted? Propriety and common usage are always in opposition, when has it not been so? When Duke Wen of Lu infringed the rule of sacrifices, five men resisted him. Great scholars will never give up researches of the above mentioned kind, and common people will always dislike them. And so will the savants enjoy and appreciate books, which bewilder the masses, and which the narrow-minded will flee.

《韓非子 - Hanfeizi》

[Warring States (475 BC - 221 BC)]

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[Also known as: 《韓非》, 《韓子》]

《外儲說左下》

外儲說左... :

孔子御坐於魯哀公，哀公賜之桃與黍，哀公：「請用。」仲尼先飯黍而後啗桃，左右皆揜口而笑，哀公曰：「黍者，非飯之也，以雪桃也。」仲尼對曰：「丘知之矣。夫黍者五穀之長也，祭先王為上盛。果蓏有六，而桃為下，祭先王不得入廟。丘之聞也，君子以賤雪貴，不聞以貴雪賤。今以五穀之長雪果蓏之下，是從上雪下也，丘以為妨義，故不敢以先於宗廟之盛也。」

《漢代之後 - Post-Han》
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《大婚》

大婚:

孔子侍坐於哀公。公問曰：敢問人道誰為大。孔子對曰：夫人道政為大，夫政者，正也。君為正，則百姓從而正矣。君之所為，百姓之所從也。君之不為，百姓何從。公曰：敢問為政如之何。孔子對曰：夫婦别，父子親，君臣信，三者正，則庶物從之矣。內以治宗廟之禮，足以配天地之神也。出以治直言之禮，足以立上下之敬也。夫婦正則出可以治政言禮矣。身正乃可以正人矣。物耻則足以振之，耻事不如禮，則足以振教之也。國耻則足以興之，耻國不如禮，則足以興起之。故為政先乎禮，禮其政之本與。孔子遂言曰：昔三代明王之必敬妻子也。蓋有道焉。妻也者，親之主也。子也者，親之後也。敢不敬與，是故君子無不敬也。敬也者，敬身為大，身也者，親之支也。敢不敬與，不敬其身，是傷其親，傷其親，是傷其本也。傷其本，則支從而亡，三者，百姓之象也。言百姓之所法而行。身以及身，子以及子，妃以及妃，君修此三者，則大化愾於天下。愾，滿也。

《藝文類聚》

[Tang] 624

《卷八十五》

《百穀部》

《黍》

黍:

《韓子》曰：韓昭侯之時，黍種嘗貴，渺有，昭侯令人覆廩，廩吏果竊黍種而糶之。
又曰：孔子侍坐於魯哀公，設桃具黍。哀公曰：請用，仲尼先飯黍而後噉桃，左右皆掩口失笑。公曰：黍者非飯之也。以先桃之也。仲尼對曰：丘知之矣。夫黍者五穀之長也。祭先王以為上盛，果有六，而桃為下，祭先王不得入於廟，丘聞之也。君子以賤雪貴，不聞以貴雪賤，今以五穀之長，雪果蓏之下，是侵上忽下也。

《卷八十六》

《果部上》

《桃》

桃:

《韓子》曰：昔者彌子瑕有寵於衛君，與君遊於果園，食桃而甘，以其半啖君。君曰：忠乎。□忘其口而啖寡人，及彌子瑕色衰愛弛，得罪於君。君曰：是故嘗啖我以餘桃。
又曰：孔子侍坐於魯哀公，哀公賜之桃與黍，仲尼先飯黍而後噉桃。哀公曰：黍以雪桃也。對曰：丘知之矣。夫黍五穀之長，而桃為下，君子以賤雪貴，不聞以貴雪賤也。

《宋明 - Song-Ming》

《太平御覽》

[Northern Song] 977-984

《百穀部六》

《黍》