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Chinese Text Project
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Condition 1: References "必裂地以封之" Matched:2.
Total 2 paragraphs. Page 1 of 1.

先秦兩漢 - Pre-Qin and Han

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儒家 - Confucianism

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孔子家語 - Kongzi Jiayu

[Han (206 BC - 220)]
Books referencing 《孔子家語》 Library Resources
[Also known as: 《家語》]

王言解

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7 王言解:
曾子曰:「道則至矣,弟子不足以明之。」孔子曰:「參以為姑止乎?又有焉。昔者,明王之治民也法,必裂地以封之,分屬以理之;然後賢民無所隱,㬥民無所伏。使有司日省而時考之,進用賢良,退貶不肖。則賢者說而不肖者懼,哀鰥寡,養孤獨,恤貧窮,誘孝弟,選才能;此七者修,則四海之內無刑民矣。上之親下,如手足之於腹心;下之親上,如幼子之於慈母矣。上下相親如此,故令則從,施則刑,民懷其德,近者說服,遠者來附,政之致也。夫布指知寸,布手知尺,舒肘知尋,斯不遠之則也。周制,三百步為里,千步而井,三井而埒,埒三而矩,五十里而都,封百里而有國;乃為蓄積資聚焉。恤行者有無。是以蠻夷諸夏,雖衣冠不同,言語不合,莫不來賓。故曰:無市而民不乏,無刑而民不亂。田獵罩弋,非以盈宮室;徵斂百姓,非以盈府庫也。慘怛以補不足,禮節以損有餘。多信而寡貌,其禮可守,其言可復,其跡可履;如飢而食,如渴而飲,民之信之,如寒暑之必驗。故視遠若邇,非道邇也,見明德也。是故兵革不動而威,用利不施而親,此之謂明王之守,折衝千里之外者也。」

墨家 - Mohism

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[Also known as: "Moism"]

墨子 - Mozi

[Spring and Autumn - Warring States] 490 BC-221 BC
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Introduction
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[Also known as: "Mo-tze"]

卷二 - Book 2

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尚賢中 - Exaltation of the Virtuous II

English translation: W. P. Mei [?] Library Resources
3 尚賢中:
既曰若法,未知所以行之術,則事猶若未成,是以必為置三本。何謂三本?曰爵位不高則民不敬也,蓄祿不厚則民不信也,政令不斷則民不畏也。故古聖王高予之爵,重予之祿,任之以事,斷予之令,夫豈為其臣賜哉,欲其事之成也。《》曰:『告女憂卹,誨女予爵,孰能執熱,鮮不用濯。』則此語古者國君諸侯之不可以不執善,承嗣輔佐也。譬之猶執熱之有濯也。將休其手焉。古者聖王唯毋得賢人而使之,般爵以貴之,裂地以封之,終身不厭。賢人唯毋得明君而事之,竭四肢之力以任君之事,終身不倦。若有美善則歸之上,是以美善在上,而所怨謗在下,寧樂在君,憂慼在臣,故古者聖王之為政若此。
Exaltation of the Virtuous...:
However, if there is only the principle while the technique of its application is not known, then it would seem to be still incomplete. Therefore there should be laid down three rules. What are the three rules? They are: (1) when their rank (that of the virtuous) is not high, people would not show them respect; (2) when their emoluments are not liberal, people would not place confidence in them; (3) when their orders are not final, people would not stand in awe before them. So the ancient sage-kings placed them high in rank, gave them liberal emoluments, trusted them with important charges, and decreed their orders to be final. And all this was done not merely to reward their subordinates; it was to fulfil their trust. Thus runs an Ode: "I am instructing you to take worries and cares of the world as your own; I am teaching the order of ranks for the virtuous and talented. Who can handle heat without rinsing his hands (in cold water)?" This is to show how in the past the rulers could not do without befriending subordinates and helpers. It was like the necessity of rinsing in handling hot objects to relieve the hands. The ancient sage-kings concentrated on acquiring, and employing the virtuous - honouring them with high ranks, and assigning land to them--unwearied to the end of their lives. The virtuous men on the other hand only hoped to find an enlightened ruler to serve - exhausting all the powers of the four limbs to attend to the king's business - untired to the end of their lives. When there were any excellences and virtues they were attributed to the emperor. Thus excellences and virtues belonged to the emperor while complaints and slanders were directed against the subordinates. Peace and joy abode with the king while worries and sorrows were lodged with the officials. This was how the ancient sage-kings administered the government.

Total 2 paragraphs. Page 1 of 1.