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27 Jump to dictionary Show parallel passages Show commentary Show additional information	告子下:	孟子曰：「五霸者，三王之罪人也；今之諸侯，五霸之罪人也；今之大夫，今之諸侯之罪人也。天子適諸侯曰巡狩，諸侯朝於天子曰述職。春省耕而補不足，秋省斂而助不給。入其疆，土地辟，田野治，養老尊賢，俊傑在位，則有慶，慶以地。入其疆，土地荒蕪，遺老失賢，掊克在位，則有讓。一不朝，則貶其爵；再不朝，則削其地；三不朝，則六師移之。是故天子討而不伐，諸侯伐而不討。五霸者，摟諸侯以伐諸侯者也，故曰：五霸者，三王之罪人也。
	Gaozi II:	Mencius said, 'The five chiefs of the princes were sinners against the three kings. The princes of the present day are sinners against the five chiefs. The Great officers of the present day are sinners against the princes. The sovereign visited the princes, which was called "A tour of Inspection." The princes attended at the court of the sovereign, which was called "Giving a report of office." It was a custom in the spring to examine the ploughing, and supply any deficiency of seed; and in autumn to examine the reaping, and assist where there was a deficiency of the crop. When the sovereign entered the boundaries of a State, if the new ground was being reclaimed, and the old fields well cultivated; if the old were nourished and the worthy honoured; and if men of distinguished talents were placed in office: then the prince was rewarded - rewarded with an addition to his territory. On the other hand, if, on entering a State, the ground was found left wild or overrun with weeds; if the old were neglected and the worthy unhonoured; and if the offices were filled with hard taxgatherers: then the prince was reprimanded. If a prince once omitted his attendance at court, he was punished by degradation of rank; if he did so a second time, he was deprived of a portion of his territory; if he did so a third time, the royal forces were set in motion, and he was removed from his government. Thus the sovereign commanded the punishment, but did not himself inflict it, while the princes inflicted the punishment, but did not command it. The five chiefs, however, dragged the princes to punish other princes, and hence I say that they were sinners against the three kings.
Jump to dictionary Show parallel passages Show additional information		「五霸，桓公為盛。葵丘之會諸侯，束牲、載書而不歃血。初命曰：『誅不孝，無易樹子，無以妾為妻。』再命曰：『尊賢育才，以彰有德。』三命曰：『敬老慈幼，無忘賓旅。』四命曰：『士無世官，官事無攝，取士必得，無專殺大夫。』五命曰：『無曲防，無遏糴，無有封而不告。』曰：『凡我同盟之人，既盟之後，言歸于好。』今之諸侯，皆犯此五禁，故曰：今之諸侯，五霸之罪人也。
		'Of the five chiefs the most powerful was the duke Huan. At the assembly of the princes in Kui Qiu, he bound the victim and placed the writing upon it, but did not slay it to smear their mouths with the blood. The first injunction in their agreement was, "Slay the unfilial; change not the son who has been appointed heir; exalt not a concubine to be the wife." The second was, "Honour the worthy, and maintain the talented, to give distinction to the virtuous." The third was, "Respect the old, and be kind to the young. Be not forgetful of strangers and travellers." The fourth was, "Let not offices be hereditary, nor let officers be pluralists. In the selection of officers let the object be to get the proper men. Let not a ruler take it on himself to put to death a Great officer." The fifth was, "Follow no crooked policy in making embankments. Impose no restrictions on the sale of grain. Let there be no promotions without first announcing them to the sovereign." It was then said, "All we who have united in this agreement shall hereafter maintain amicable relations." The princes of the present day all violate these five prohibitions, and therefore I say that the princes of the present day are sinners against the five chiefs.
Jump to dictionary Show parallel passages Show additional information		「長君之惡其罪小，逢君之惡其罪大。今之大夫，皆逢君之惡，故曰：今之大夫，今之諸侯之罪人也。」
		'The crime of him who connives at, and aids, the wickedness of his prince is small, but the crime of him who anticipates and excites that wickedness is great. The officers of the present day all go to meet their sovereigns' wickedness, and therefore I say that the Great officers of the present day are sinners against the princes.'

《春秋繁露 - Chun Qiu Fan Lu》
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[Western Han (206 BC - 9)] Dong Zhong Shu

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《王道》

王道:

魯隱之代桓立，祭仲之出忽立突，仇牧、孔父、荀息之死節，公子目夷不與楚國，此皆執權存國，行正世之義，守拳拳之心，《春秋》嘉氣義焉，故皆見之，複正之謂也。夷狄邾妻人、牟人、葛人，為其天王崩而相朝聘也，此其誅也。殺世子母弟直稱君，明失親親也。魯季子之免罪，吳季子之讓國，明親親之恩也。閽殺吳子餘祭，見刑人之不可近。鄭伯原卒於會，諱弒，痛強臣專君，君不得為善也。衛人殺州吁，齊人殺無知，明君臣之義，守國之正也。衛人立晉，美得眾也。君將不言率師，重君之義也。正月，公在楚，臣子思君，無一日無君之意也。誅受令，恩衛葆，以正囹圉之平也。言圍成，甲竿祠兵，以別迫脅之罪，誅意之法也。作南門。刻桷，丹楹，作雉門及兩觀。築三台，新延廄，譏驕溢不恤下也。故臧孫辰請於齊，孔子曰：「君子為國，必有三年之積。一年不熟乃請，失君之職也。誅犯始者，省刑，絕惡疾始也。大夫盟於澶淵，刺大夫之專政也。諸侯會同，賢為主，賢賢也。《春秋》紀纖芥之失，反之王道。追古貴信，結言而已，不到用牲盟而後成約。故曰：齊侯衛侯胥命於蒲。《傳》曰：「古者不盟，結言而退。」宋伯姬曰：「婦人夜出，傅母不在，不下堂。曰：古者周公東徵，則西國怨。桓公曰：「無貯粟，無鄣谷，無易樹子，無以妾為妻。」宋襄公曰：「不鼓不成列，不厄人。」莊王曰：「古者桿不穿，皮不蠹，則不出。」君子篤於禮，薄於利，要其人不要其土，告從不赦，不祥。強不陵弱。齊頃公吊死視疾，孔父正色而立於朝，人莫過而致難乎其君，齊國佐不辱君命而尊齊侯，此《春秋》之救文以質也。救文以質，見天下諸侯所以失其國者亦有焉。潞子欲合中國之禮義，離乎夷狄，未合乎中國，所以亡也。吳王夫差行強於越，臣人之主，妾人之妻，卒以自亡，宗廟夷，社稷滅。其可痛也。長王投死，於戲，豈不哀哉！晉靈行無禮，處台上彈君臣，枝解宰人而棄之，漏陽處父之謀，使陽處父死。及患趙盾之諫，欲殺之，卒為趙盾所弒。晉獻公行逆理，殺世子申生以驪姬立奚齊、卓子，皆殺死，國大亂，四世乃定，幾為秦所滅，從驪姬起也。楚平王行無度，殺伍子胥父兄。蔡昭公朝之，因請其裘，昭公不與。吳王非之。舉兵加楚，大敗之。君舍乎君室，大夫舍乎大夫室，妻楚王之母，貪暴之所致也。晉厲公行暴道，殺無罪人，一朝而殺大臣三人。明年，臣下畏恐，晉國殺之。陳侯佗淫乎蔡，蔡人殺之。古者諸侯出疆必具左右，備一師，以備不虞。今陳侯恣以身出入民間，到死閭裡之庸，甚非人君之行也。宋閔公矜婦人而心妒，與大夫萬博。萬與魯莊公曰：「天下諸侯宜為君者，唯魯侯爾。」閔公妒其言，曰：「此虜也，爾虜焉故。魯侯之美惡乎到？」萬怒，搏閔公絕。此以與臣博之過也。古者人君立於陰，大夫立於陽，所以別位，明貴賤。今與臣相對而博，置婦人在側，此君臣無別也。故使萬稱他國卑閔公之意，閔公藉萬而身與之博，下君自置。有辱之婦人之房，俱而矜婦人，獨得殺死之道也。《》曰：「大夫不適君。」遠此逼也。梁內役民無已。其民不能堪，使民比地為伍，一家亡，五家殺刑。其民曰：先亡者封，後亡者刑。君者將使民以孝於父母，順於長老，守丘墓，承宗廟，世世祀其先。今求財不足，行罰如將不勝，殺戮如屠，仇仇其民，魚爛而亡，國中盡空。《春秋》曰：「」亡者自亡也，非人亡之也。虞公貪財，不顧其難，愉耳悅目，受晉之璧、屈產之乘，假晉師道，還以自滅。宗廟破毀，社稷不祀，身死不葬，貪財之所致也。故《春秋》以此見物不空來，寶不虛出，自內出者，無匹不行，自外到者，無主不止，此其應也。楚靈王行強乎陳蔡，意廣以武，不顧其行，虜所美，內罷其眾。乾溪有物女，水盡則女見，水滿則不見。靈王舉發其國而役，三年不罷，楚國大怨。殺無罪臣成然，公子棄疾卒令靈王父子自殺而取其國。虞不離津澤，農不去疇土，而民相愛也。此非盈意之過耶？魯莊公好宮室，一年三起台。夫人內淫兩弟，國絕莫繼，為齊所存，夫人淫之過也。妃匹貴妾，可不慎邪？此皆內自強從心之敗己，見自強之敗，尚有正諫而不用，卒皆取亡。曹羈諫其君曰：「戎眾以無義，君無自適。」君不聽，果死戎寇。伍子胥諫吳王，以為越不可不敢。吳王不聽，到死伍子胥。還九年，越果大滅吳國。秦穆公將襲鄭，百裡、蹇叔諫曰：「千裡而襲人者，未有不亡者也。」穆公不聽。師果大敗中，匹馬只輪無反者。晉假道虞，虞公許之。宮之奇諫曰：「唇亡齒寒，虞虢之相救，非相賜也。君請勿許。」虞公不聽，後虞果亡於晉。《春秋》明此，存亡道可觀也。觀乎蒲社，知驕溢之罰。觀乎許田，知諸侯不得專封。觀乎齊桓、晉文、宋襄、楚莊，知任賢奉上之功。觀乎魯隱、祭仲、叔武、孔父、荀息、仇牧、吳季子、公子目夷，知忠臣之效。觀乎楚公子比，知臣子之道，效死之義。觀乎潞子，知無輔自詛之敗。觀乎公在楚，知臣子之恩。觀乎漏言，知忠道之絕。觀乎獻六羽，知上下之差。觀乎宋伯姬，知貞婦之信。觀乎吳王夫差，知強陵弱。觀乎晉獻公，知逆理近色之過。觀乎楚昭王之伐蔡，知無義之反。觀乎晉厲之妄殺無罪，知行暴之報。觀乎陳佗宋閔，知妒淫之禍。觀乎虞公、梁亡，知貪財枉法之窮。觀乎楚靈，知苦民之壤。觀乎魯莊之起台，知驕奢淫溢之失。觀乎衛侯朔，知不即召之罪。觀乎執凡伯，知犯上之法。觀乎晉缺之伐邾妻，知臣下作福之誅。觀乎公子，知臣窺君之意。觀乎世卿，知移權之敗。故明王視於冥冥，聽於無聲，天覆地載，天下萬國，莫敢不悉靖春職受命者，不示臣下以知之到也。故道同則不能相先，情同則不能相使，此其教也。由此觀之，未有去人君之權，能制其勢者也；未有貴賤無差，能全其位者也。故君子慎之。

《史書 - Histories》

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《春秋穀梁傳 - Guliang Zhuan》
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[Western Han (206 BC - 9)]

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[Also known as: 《穀梁傳》, 《穀梁》]

《僖公》

《僖公九年》
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僖公九年:

九月戊辰，諸侯盟於葵丘。桓盟不日，此何以日？美之也。為見天子之禁，故備之也。葵丘之會，陳牲而不殺，讀書加於牲上，壹明天子之禁，曰：「毋雍泉，毋訖糴，毋易樹子，毋以妾為妻，毋使婦人與國事！」甲子，晉侯詭諸卒。

《春秋公羊傳 - Gongyang Zhuan》

[Western Han (206 BC - 9)]

Books referencing 《春秋公羊傳》 Library Resources

[Also known as: 《公羊傳》, 《公羊》]

《僖公》

《僖公三年》

僖公三年:

秋，齊侯、宋公、江人、黃人會于陽穀。此大會也，曷為末言爾？桓公曰：「無障穀，無貯粟，無易樹子，無以妾為妻。」

《漢代之後 - Post-Han》
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《魏晉南北朝 - Wei, Jin, and North-South》

《三國志》
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[Western Jin] 265-300

《魏書五》

《文德郭皇后》

文德郭皇... :

魏書曰：父永，官至南郡太守，謚敬侯。母姓董氏，即堂陽君，生三男二女：長男浮，高唐令，次女昱，次即后，后弟都，弟成。后以漢中平元年三月乙卯生，生而有異常。后少而父永奇之曰：「此乃吾女中王也。」遂以女王為字。早失二親，喪亂流離，沒在銅鞮侯家。太祖為魏公時，得入東宮。后有智數，時時有所獻納。文帝定為嗣，后有謀焉。太子即王位，后為夫人，及踐阼，為貴嬪。甄后之死，由后之寵也。黃初三年，將登后位，文帝欲立為后，中郎棧潛上疏曰：「在昔帝王之治天下，不唯外輔，亦有內助，治亂所由，盛衰從之。故西陵配黃，英娥降媯，並以賢明，流芳上世。桀奔南巢，禍階末喜；紂以炮烙，怡恱妲己。是以聖哲慎立元妃，必取先代世族之家，擇其令淑以統六宮，虔奉宗廟，陰教聿脩。易曰：『家道正而天下定。』由內及外，先王之令典也。春秋書宗人釁夏云，無以妾為夫人之禮。齊桓誓命于葵丘，亦曰『無以妾為妻』。今後宮嬖寵，常亞乘輿。若因愛登后，使賤人暴貴，臣恐後世下陵上替，開張非度，亂自上起也。」文帝不從，遂立為皇后。魏書曰：后上表謝曰：「妾無皇、英釐降之節，又非姜、任思齊之倫，誠不足以假充女君之盛位，處中饋之重任。」后自在東宮，及即尊位，雖有異寵，心愈恭肅，供養永壽宮，以孝聞。是時柴貴人亦有寵，后教訓獎導之。後宮諸貴人時有過失，常彌覆之，有譴讓，輙為帝言其本末，帝或大有所怒，至為之頓首請罪，是以六宮無怨。性儉約，不好音樂，常慕漢明德馬后之為人。

《隋唐 - Sui-Tang》

《群書治要》

[Tang] 631

《卷二十五》

《魏志上》

《后妃傳》