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| Condition 1: References "有存亡之機" Matched:25. |
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《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《韓詩外傳 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韓詩外傳》 Library Resources |
《卷五》 | Books referencing 《卷五》 Library Resources |
| 18 | 卷五: | 智如泉源，行可以為表儀者、人師也。智可以砥，行可以為輔弼者、人友也。據法守職，而不敢為非者、人吏也。當前決意，一呼再喏者、人隸也。故上主以師為佐，中主以友為佐，下主以吏為佐，危亡之主以隸為佐。語曰：「淵廣者、其魚大，主明者，其臣慧，相觀而志合，必由其中。」故同明相見，同音相聞，同志相從，非賢者莫能用賢。故輔弼左右所任使者、有存亡之機，得失之要也，可無慎乎！《詩》曰：「不明爾德，時無背無側；爾德不明，以無陪無卿。」 |
《新序 - Xin Xu》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《新序》 Library Resources |
《善謀》 | Books referencing 《善謀》 Library Resources |
| 19 | 善謀: | 虞卿聞之曰：「此飾說也，王慎勿予。」樓緩聞之，往見王，王又以虞卿之言告樓緩，樓緩對曰：「不然，虞得其一，不得其二。夫秦、趙構難而天下皆說，何也？曰：『吾且因彊而乘弱矣。』今趙兵困於秦，天下之賀戰者，必盡在於秦矣，故不如前割地為和，以疑天下而慰秦之心。不然，天下將因秦之怒，乘趙之弊而瓜分之，趙見亡，何秦之圖乎？故曰虞卿得其一不得其二，願王以此決之，勿復計也。」虞卿聞之，往見王曰：「危哉！樓子之所以為秦者，是愈疑天下，而何慰秦之心哉？獨不言示天下弱乎？且臣言勿予，非固勿予而已也。秦索六城於王，而王以六城賂齊。齊，秦之深讎也。得王之六城，并力而西擊秦，齊之聽王，不待辭之畢也。則是王失之於齊，而取償於秦也。而齊、趙之讎可以報矣，而示天下有能為也。王以此為發聲，兵未窺於境，臣見秦之重賂，而反構於王。從秦為構，韓、魏聞之，必盡重王，重王，必出重寶以先於王，則是王一舉而結三國之親，而與秦易道也。」趙王曰：「善。」即發虞卿來見齊王，與之謀秦。虞之謀行而趙霸，此存亡之樞機，樞機之發，間不及旋踵，是故虞卿一言，而秦之震懼趁風馳指而請備，故善謀之臣，其於國豈不重哉？微虞卿，趙以亡矣。 |
《風俗通義 - Fengsu Tongyi》 | [Eastern Han] 190-200 | Books referencing 《風俗通義》 Library Resources |
《十反》 | Library Resources |
《司徒九江朱倀》 | Library Resources |
| 1 | 司徒九江... : | 司徒九江朱倀以年老為司隸虞詡所奏耳目不聰明，見掾屬大怒，曰：「顛而不扶，焉用彼相！君勞臣辱，何用為？」於是東閤祭酒周舉曰：「昔聖帝明王，莫不歷象日月星辰，以為鏡戒。熒惑比有變異，豈能手書，密以上聞？」倀曰：「可自力也。」舉為創草：「臣聞《易》曰：『天垂象，見吉凶。』『觀乎天文以察時變。』臣竊見九月庚辰，今月丙辰，過熒惑於東井辟，金光輝合，并移時乃出。經術淺末，不曉天官，見其非常，昭昭再見，誠切怪之。誠懣憤。夫月者太陰，熒惑火星，不宜相干。臣聞盛德之主，不能無異，但當變改，有以供御。孔子曰：『雖明天子，熒惑必謀。』禍福之徵，慎察用之。孝宣皇帝地節元年，月蝕熒惑，明年有霍氏亂。孔子曰：『火上不可握，熒惑班變，不可息志，帝應其修無極。』此言熒惑火精，尤史家所宜察也。楚莊曰：『災異不見，寡人其亡。』今變異屢臻，此天以佑助漢室，覺悟國家也。臣誠懼史官畏忌，不敢極言，惟陛下深留聖思，按圖書之文，鑒古今之戒，召見方，親賢納忠，誠應人。宋景公有善言，熒惑徙舍，延益壽。況乎至尊，感不旋日！《書》曰：『天威棐諶。』言天德輔誠也。周公將沒，戒成王以左右常伯、常任、準人、綴衣、虎賁，言此五官，存亡之機，不可不謹也。臣願陛下思周旦之言，詳左右清禁之內，謹供養之官，嚴宿衛之身，申勑屢省，務知戒慎，以退未萌，以此無彊。謹匍匐自力，手書密上。」上覽倀表，嘉其忠謨，倀目數病，手能細書。詡案大臣，苟肆私意。詡坐上謝，倀蒙慰勞。 |
《法家 - Legalism》 | Related resources |
《韓非子 - Hanfeizi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《韓非子》 Library Resources Source Related resources |
《十過》 | Books referencing 《十過》 Library Resources |
| 4 | 十過: | 奚謂行僻？昔者楚靈王為申之會，宋太子後至，執而囚之，狎徐君，拘齊慶封。中射士諫曰：「合諸侯不可無禮，此存亡之機也。昔者桀為有戎之會，而有緡叛之；紂為黎丘之蒐，而戎、狄叛之；由無禮也。君其圖之。」君不聽，遂行其意。居未期年，靈王南遊，群臣從而劫之，靈王餓而死乾溪之上。故曰：行僻自用，無禮諸侯，則亡身之至也。 |
《商君書 - Shang Jun Shu》 | [Warring States (475 BC - 221 BC)] | Books referencing 《商君書》 Library Resources Source Related resources |
《錯法 - Establishing Laws》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 1 | 錯法: | 臣聞古之明君，錯法而民無邪，舉事而材自練，行賞而兵強，此三者治之本也。夫錯法而民無邪者，法明而民利之也。舉事而材自練者，功分明；功分明則民盡力，民盡力則材自練。行賞而兵強者，爵祿之謂也；爵祿者，兵之實也。是故人君之出爵祿也，道明；道明，則國日強；道幽，則國日削。故爵祿之所道，存亡之機也。夫削國亡主，非無爵祿也，其所道過也。三王五霸，其所道不過爵祿，而功相萬者，其所道明也。是以明君之使其臣也，用必出於其勞，賞必加於其功。功賞明，則民競於功。為國而能使其民盡力以競於功，則兵必強矣。 |
| Establishing Laws: | I have heard that when the intelligent princes of antiquity established laws, the people were not wicked; when they undertook an enterprise, the required ability was practised spontaneously; when they distributed rewards, the army was strong. These three principles were the root of government. Indeed, why people were not wicked, when laws were established, was because the laws were clear and people profited by them; why the required ability was practised spontaneously, when an enterprise was undertaken, was because merits were clearly defined; and because these were clearly defined, the people exerted their forces; and this being so, the required ability was spontaneously practised; why the army was strong when rewards were distributed refers to titles and emoluments. Titles and emoluments are the goal of a soldier's ambition. Therefore, the principle on which princes distributed titles and emoluments was clear; when this was clear, the country became daily stronger, but when it was obscure, the country became daily weaker. Therefore, the principle on which titles and emoluments are distributed is the key to the state's preservation or ruin. The reason why a country is weak or a prince is ruined is not that there are no titles or emoluments, but that the principles followed therein are wrong. The principle followed by the Three Kings and the five Lords Protector was no other than that of giving titles and emoluments, and the reason that people emulated each other in merit was because the principles which they followed were clear. Thus the way in which intelligent princes utilized their ministers was that their employment was made dependent on the work which they had done, and rewards were bestowed on the merits which they had acquired. When the relation between merit and reward was clear, then the people emulated each other in merit. If, in administering a state, one succeeds in causing the people to exert their strength so that they emulate each other in merit, then the army will certainly be strong. |
《雜家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《人閒訓》 | Books referencing 《人閒訓》 Library Resources |
| 2 | 人閒訓: | 夫禍之來也，人自生之；福之來也，人自成之。禍與福同門，利與害為鄰，非神聖人，莫之能分。凡人之舉事，莫不先以其知規慮揣度，而後敢以定謀，其或利或害，此愚智之所以異也。曉自然以為智，知存亡之樞機，禍福之門戶，舉而用之，陷溺於難者，不可勝計也。使知所為是者，事必可行，則天下無不達之途矣。是故知慮者，禍福之門戶也；動靜者，利害之樞機也。百事之變化，國家之治亂，待而後成。是故不溺于難者成，是故不可不慎也。 |
《鬼谷子 - Gui Gu Zi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《鬼谷子》 Library Resources |
《實意法螣蛇》 | Library Resources |
| 1 | 實意法螣... : | 實意者，氣之慮也。心欲安靜，慮欲深遠；心安靜則神策生，慮深遠則計謀成；神策生則志不可亂，計謀成則功不可間。意慮定則心遂安，心遂安則所行不錯，神自得矣。得則凝識氣寄，姦邪得而倚之，詐謀得而惑之；言無由心矣。故信心術守真一而不化，待人意慮之交會者，聽之候也；計謀者，存亡之樞機。慮不會，則聽不審矣；候之不得，計謀失矣，則意無所信、虛而無實。故計謀之慮，務在實意；實意必從心術始。 |
《史書 - Histories》 | Related resources |
《史記 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史記》 Library Resources Source Related resources |
《本紀 - Annals》 | Library Resources |
《秦始皇本紀》 | Books referencing 《秦始皇本紀》 Library Resources |
| 71 | 秦始皇本... : | 今秦二世立，天下莫不引領而觀其政。夫寒者利裋褐而饑者甘糟糠，天下之嗷嗷，新主之資也。此言勞民之易為仁也。鄉使二世有庸主之行，而任忠賢，臣主一心而憂海內之患，縞素而正先帝之過，裂地分民以封功臣之後，建國立君以禮天下，虛囹圉而免刑戮，除去收帑汙穢之罪，使各反其鄉里，發倉廩，散財幣，以振孤獨窮困之士，輕賦少事，以佐百姓之急，約法省刑以持其後，使天下之人皆得自新，更節修行，各慎其身，塞萬民之望，而以威德與天下，天下集矣。即四海之內，皆讙各自安樂其處，唯恐有變，雖有狡猾之民，無離上之心，則不軌之臣無以飾其智，而暴亂之姦止矣。二世不行此術，而重之以無道，壞宗廟與民，更始作阿房宮，繁刑嚴誅，吏治刻深，賞罰不當，賦斂無度，天下多事，吏弗能紀，百姓困窮而主弗收恤。然後姦偽并起，而上下相遁，蒙罪者眾，刑戮相望於道，而天下苦之。自君卿以下至于眾庶，人懷自危之心，親處窮苦之實，咸不安其位，故易動也。是以陳涉不用湯武之賢，不藉公侯之尊，奮臂於大澤而天下響應者，其民危也。故先王見始終之變，知存亡之機，是以牧民之道，務在安之而已。天下雖有逆行之臣，必無響應之助矣。故曰「安民可與行義，而危民易與為非」，此之謂也。貴為天子，富有天下，身不免於戮殺者，正傾非也。是二世之過也。 |
《戰國策 - Zhan Guo Ce》 | [Warring States - Western Han] 350 BC-6 BC | Books referencing 《戰國策》 Library Resources Related resources |
《秦策》 | Books referencing 《秦策》 Library Resources |
《秦二》 | Library Resources |
《楚絕齊齊舉兵伐楚》 | Library Resources |
| 1 | 楚絕齊齊... : | 楚絕齊，齊舉兵伐楚。陳軫謂楚王曰：「王不如以地東解於齊，西講於秦。」楚王使陳軫之秦，秦王謂軫曰：「子秦人也，寡人與子故也，寡人不佞，不能親國事也，故子棄寡人事楚王。今齊、楚相伐，或謂救之便，或謂救之不便，子獨不可以忠為子主計，以其餘為寡人乎？」陳軫曰：「王獨不聞吳人之遊楚者乎？楚王甚愛之，病，故使人問之，曰：『誠病乎？意亦思乎？』左右曰：『臣不知其思與不思，誠思則將吳吟：『今軫將為王吳吟。王不聞管與之說乎？有兩虎諍人而斗者，管莊子將刺之，管與止之曰：『虎者，猁蟲；人者甘餌也。今兩虎諍人而鬥，小者必死，大者必傷。子待傷虎而刺之，則是一舉而兼兩虎也。無刺一虎之勞，而有刺兩虎之名。』齊、楚今戰，戰必敗。敗，王起兵救之，有救齊之利，而無伐楚之害。計聽知覆逆者，唯王可也。計者，事之本也；聽者，存亡之機。計失而聽過，能有國者寡也。故曰：『計有一二者難悖也，聽無失本末者難惑。』」 |
《秦三》 | Library Resources |
《秦客卿造謂穰侯》 | Library Resources |
| 1 | 秦客卿造... : | 秦客卿造謂穰侯曰：「秦封君以陶，藉嘰天下數年矣。攻齊之事成，陶為萬乘，長小國，率以朝天子，天下比聽，五伯之事也；攻齊不成，陶為鄰恤，而莫之據也。故攻齊之於陶也，存亡之機也。君欲成之，何不使人謂燕相國曰：『聖人不能為時，時至而弗失。舜雖賢不遇堯也，不得為天子；湯、武雖賢，不當桀、紂不王。故以舜、湯、。武之賢，不遭時不得帝王。令攻齊，此君之大時也已。因天下之力，伐讎國之齊，報惠王之恥，成昭王之功，除萬世之害，此燕之長利，而君之大名也。《書》云，樹德莫若滋，除害莫如盡。吳不亡越，越國外亡吳；齊不亡燕，燕故亡齊。齊亡於燕，吳亡於越，此除疾不盡也。以非此時也，成君之功，除君之害，秦卒有他事而從齊，齊、趙合，其讎君必深矣。挾君之讎以誅於燕，後雖悔之，不可得也已。君悉燕兵而疾僭之，天下之從君也，若報父子之仇。誠能亡齊，封君於河南，為萬乘，達途於中國，南與陶為鄰，世世無患。願君之專志於攻齊，而無他慮也。』」 |
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