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| Condition 1: References "舜禹湯文" Matched:8. |
| Total 8 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《揚子法言 - Yangzi Fayan》 | [Western Han - Xin] 33 BC-18 Yang Xiong | Books referencing 《揚子法言》 Library Resources Source Related resources |
《學行卷第一 - Learning and Practice》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 13 | 學行卷第... : | 學之為王者事，其已久矣。堯、舜、禹、湯、文、武汲汲，仲尼皇皇，其已久矣。 |
| Learning and Practice:...: | Learning was the business of those who were rulers, oh how long ago! Yao, Shun, Yu, Tang, Wen, and Wu's intensity! Confucius's brilliance, oh how long ago! |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷二 - Book 2》 | English translation: W. P. Mei [?] | Library Resources |
《尚賢中 - Exaltation of the Virtuous II》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 尚賢中: | 賢者之治國者也，蚤朝晏退，聽獄治政，是以國家治而刑法正。賢者之長官也，夜寢夙興，收斂關市、山林、澤梁之利，以實官府，是以官府實而財不散。賢者之治邑也，蚤出莫入，耕稼、樹藝、聚菽粟，是以菽粟多而民足乎食。故國家治則刑法正，官府實則萬民富。上有以絜為酒醴栥盛，以祭祀天鬼；外有以為皮幣，與四鄰諸侯交接，內有以食飢息勞，將養其萬民。外有以懷天下之賢人。是故上者天鬼富之，外者諸侯與之，內者萬民親之，賢人歸之，以此謀事則得，舉事則成，入守則固，出誅則彊。故唯昔三代聖王堯、舜、禹、湯、文、武，之所以王天下正諸侯者，此亦其法已。 |
| Exaltation of the Virtuous...: | When the virtuous rules the country, he starts the day early and retires late, hearing lawsuits and attending to the government. As a result, the country is well governed and laws are justly administered. When the virtuous administers the court he retires late and wakes up early, collecting taxes from passes, markets, and on products from mountains, woods, waters, and land to fill the court. As a result, the court is filled and wealth is not wasted. When the virtuous manages the districts, he goes out before sunrise and comes back after sunset, plowing and sowing, planting and cultivating, and gathering harvests of grains. As a result, grains are in plenty and people are sufficiently supplied with food. Therefore when the country is well governed the laws are well administered, and when the court is filled the people are wealthy. For the higher sphere, the rulers had wherewith to make wine and cakes to do sacrifice and libation to Heaven and the spirits. For the countries outside, they had wherewith to provide the furs and money to befriend neighbouring feudal lords. For the people within, they had wherewith to feed the hungry and give rest to the tired. Above all these, they had means to cherish the virtuous. Therefore from above, Heaven and the spirits enrich them from without, the feudal lords submit themselves to them from within, the people show them affection, and the virtuous become loyal to them. Hence they could have satisfaction in planning and success in execution. In defence they are strong and in attack victorious. Now the way that enabled the sage-kings of the Three Dynasties, namely Yao, Shun, Yu, Tang, Wen and Wu, to rule the empire and head the feudal lords was no other than this (principle of exaltation of the virtuous). | |
| 7 | 尚賢中: | 故古聖王以審以尚賢使能為政，而取法於天。雖天亦不辯貧富、貴賤、遠邇、親疏、賢者舉而尚之，不肖者抑而廢之。然則富貴為賢，以得其賞者誰也？曰若昔者三代聖王堯、舜、禹、湯、文、武者是也。所以得其賞何也？曰其為政乎天下也，兼而愛之，從而利之，又率天下之萬民以尚尊天、事鬼、愛利萬民，是故天鬼賞之，立為天子，以為民父母，萬民從而譽之曰『聖王』，至今不已。則此富貴為賢，以得其賞者也。然則富貴為暴，以得其罰者誰也？曰若昔者三代暴王桀、紂、幽、厲者是也。何以知其然也？曰其為政乎天下也，兼而憎之，從而賊之，又率天下之民以詬天侮鬼，賊傲萬民，是故天鬼罰之，使身死而為刑戮，子孫離散，室家喪滅，絕無後嗣，萬民從而非之曰「暴王」，至今不已。則此富貴為暴，而以得其罰者也。然則親而不善，以得其罰者誰也？曰若昔者伯鯀，帝之元子，廢帝之德庸，既乃刑之于羽之郊，乃熱照無有及也，帝亦不愛。則此親而不善以得其罰者也。然則天之所使能者誰也？曰若昔者禹、稷、皋陶是也。何以知其然也？先王之書呂刑道之曰：『皇帝清問下民，有辭有苗。曰群后之肆在下，明明不常，鰥寡不蓋，德威維威，德明維明。乃名三后，恤功於民，伯夷降典，哲民維刑。禹平水土，主名山川。稷隆播種，農殖嘉穀。三后成功，維假於民。』則此言三聖人者，謹其言，慎其行，精其思慮，索天下之隱事遺利，以上事天，則天鄉其德，下施之萬民，萬民被其利，終身無已。故先王之言曰：『此道也，大用之天下則不窕，小用之則不困，脩用之則萬民被其利，終身無已。』周頌道之曰：『聖人之德，若天之高，若地之普，其有昭於天下也。若地之固，若山之承，不坼不崩。若日之光，若月之明，與天地同常。』則此言聖人之德，章明博大，埴固，以脩久也。故聖人之德蓋總乎天地者也。 |
| Exaltation of the Virtuous...: | And, the ancient sage-kings in exalting the virtuous and employing the capable in government were following the ways of Heaven. Even Heaven does not discriminate among the poor and the rich, the honourable and the humble, the distant and the near, and the related and the unrelated (to those in power). The virtuous were promoted and exalted; the vicious were kept back and banished. Now, who were those that, possessing wealth and position, still strove after virtues and were rewarded ? They were the sage-kings of the Three Dynasties, namely, Yao, Shun, Yu, Tang, Wen and Wu (12). How were they rewarded? When they governed the empire, they loved all the people universally and benefited them, and led them in doing honour to Heaven and service to the spirits. As they loved and benefited the people, Heaven and the spirits rewarded them, appointing them to be Sons of Heaven, and parents of the people. And, thereupon people praised them, calling them sage-kings even unto this day. These then were those that, possessing wealth and position, still strove after virtues and were rewarded. Now, who were those that, possessing wealth and position, yet practiced evil and were punished? They were the wicked kings of the Three Dynasties, namely, Jie, Zhou, You, and Li. How do we know they were those ? When they governed the empire they disliked all the people inclusively and oppressed them and led them to curse Heaven and the spirits. Oppressing and destroying the people, they were punished by Heaven and the spirits; their corpses were mangled and lacerated, their children and grandchildren were scattered and dispersed, their family hearths were extinguished and descendants exterminated. And, thereupon the people railed at them, calling them wicked kings even unto this day. These, then, are those that, possessing wealth and position, yet practised evil and were punished. Now, who were those that were related (to the ruler) but not virtuous and were visited by punishment? Count Gun was of direct royal descent but had degenerated in the royal virtues. So he was banished to the wilderness of Yu Yu where (in the prison) light could not reach him, neither did the emperor show any favour. Such was he who was related but not virtuous and was visited by punishment. Now, who were those that were employed by Heaven because of their capability? Yu, Ji, and Gao Tao were they. How do we know that? It is found in the " Penal Code of Lu," a book of an early king, thus: "The Emperor (Yao) inquired among his subjects, and complaints were made against the Miaos (barbarians)." Again, "As the feudal lords have been appointed without insight, even the widows and the widowers are not protected. Dignity is revered only when it is accompanied with magnanimity; enlightenment is respected only when it is accompanied with magnanimity. Thereupon three chiefs were commissioned to care for and consolate the people: (1) Bo Yi delivered the laws and statutes and taught therewith the people; (2) Yu reduced the Flood and recovered the land, and gave names to hills and rivers; (3) Ji descended (from his rank) and sowed seeds to encourage good farming. The benefits of the achievements of these three chiefs all fell upon the people." This is to say that the three sages were careful in speech, vigilant in conduct, penetrating in thought, studying and planning for every detail and benefit of the world--with this to do service to Heaven on high, Heaven will bless their virtue; to bestow it to the people below, the people will be visited by its benefits lasting beyond their lifetime. Thus said the ancient kings: "Now, this way, when followed broadly to govern the world, will not be found to be too slender; when followed narrowly, will not be too unwieldly; when followed with discretion, will benefit the people beyond their lifetime." Referring to it, the "Eulogy of Zhou" sings: "The virtue of the sage shining upon the world is lofty as Heaven, wide as earth, high as the mountain, unbreakable and infallible; luminating as the sun, brilliant as the moon, eternal with heaven and earth." This is to describe how enlightening and all-embracing, deep-rooted and, therefore, permanent is the virtue of the sage. Therefore the virtue of the sage is really inclusive of heaven and earth. |
《尚賢下 - Exaltation of the Virtuous III》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 尚賢下: | 古者聖王既審尚賢欲以為政，故書之竹帛，琢之槃盂，傳以遺後世子孫。於先王之書呂刑之書然，王曰：『於！來！有國有土，告女訟刑，在今而安百姓，女何擇言人，何敬不刑，何度不及。』能擇人而敬為刑，堯、舜、禹、湯、文、武之道可及也。是何也？則以尚賢及之，於先王之書豎年之言然，曰：『晞夫聖、武、知人，以屏輔而身。』此言先王之治天下也，必選擇賢者以為其群屬輔佐。曰今也天下之士君子，皆欲富貴而惡貧賤。曰然。女何為而得富貴而辟貧賤？莫若為賢。為賢之道將柰何？曰有力者疾以助人，有財者勉以分人，有道者勸以教人。若此則飢者得食，寒者得衣，亂者得治。若飢則得食，寒則得衣，亂則得治，此安生生。 |
| Exaltation of the Virtuous...: | Having understood the principle of exalting the virtuous in government, the ancient sage-kings inscribed it on bamboos and silk and engraved it on the dishes and vases, to hand it down to their descendants. Thus we find in the "Penal Code of Lu", a book of an ancient king, the following: "The king said: 'Ho! come, ye rulers of states and territories, I will tell you how to make punishments a blessing. Now it is yours to give repose to the people: - what should you be most concerned about the choosing of? Should it not be proper men? What should you deal with the most reverently? Should it not be punishments? What should you calculate the most? Should it not be to whom they should reach?'" (This is to say) with insight in choosing men and considerateness in meting punishments, you can catch up with the ways of Yao, Shun, Yu, Tang, Wen, and Wu. How? By exaltation of the virtuous. Again in the book "Shu Nian", another book of an ancient king, we find: "He looked for wise men to protect and aid you." This is to say, when the ancient kings reigned over the empire they invariably selected the virtuous and made them officials and aids. The gentlemen in the world like riches and honour, and dislike poverty and humility. Now how can you obtain the former and avoid the latter? There is no better way than to practise virtue. What then is the way to practise virtue ? Let him who has strength be alert to help others, let him who has wealth endeavour to share it with others, let him who possesses the Dao (the way of nature and life) teach others persuasively. With this, the hungry will be fed, the cold will be clothed, the disturbed will have order. When the hungry are fed, the cold are clothed, and the disturbed have order - this is procuring abundant life. |
《史書 - Histories》 | Related resources |
《漢書 - Han Shu》 | [Xin - Eastern Han] 36-111 | Books referencing 《漢書》 Library Resources |
《傳》 | Library Resources |
《嚴朱吾丘主父徐嚴終王賈傳》 | Library Resources |
《嚴朱吾丘主父徐嚴終王賈傳下》 | Library Resources |
| 22 | 嚴朱吾丘... : | 人臣亦然。昔賢者之未遭遇也，圖事揆策則君不用其謀，陳見悃誠則上不然其信，進仕不得施效，斥逐又非其愆。是故伊尹勤於鼎俎，太公困於鼓刀，百里自鬻，甯子飯牛，離此患也。及其遇明君遭聖主也，運籌合上意，諫諍即見聽，進退得關其忠，任職得行其術，去卑辱奧渫而升本朝，離疏釋蹻而享膏粱，剖符錫壤而光祖考，傳之子孫，以資說士。故世必有聖知之君，而後有賢明之臣。故虎嘯而冽風，龍興而致雲，蟋蟀俟秋吟，蜉蝤出以陰。《易》曰：「飛龍在天，利見大人。」《詩》曰：「思皇多士，生此王國。」故世平主聖，俊艾將自至，若堯、舜、禹、湯、文、武之君，獲稷、契、皋陶、伊尹、呂望，明明在朝，穆穆列布，聚精會神，相得益章。雖伯牙操遞鍾，逢門子彎烏號，猶未足以喻其意也。 |
《漢代之後 - Post-Han》 |
《魏晉南北朝 - Wei, Jin, and North-South》 |
《三國志》 | [Western Jin] 265-300 | Library Resources |
《魏書二十五》 | Library Resources |
《楊阜傳》 | Library Resources |
| 14 | 楊阜傳: | 帝旣新作許宮，又營洛陽宮殿觀閣。阜上疏曰：「堯尚茅茨而萬國安其居，禹卑宮室而天下樂其業；及至殷、周，或堂崇三尺，度以九筵耳。古之聖帝明王，未有極宮室之高麗以彫弊百姓之財力者也。桀作琁室、象廊，紂為傾宮、鹿臺，以喪其社稷，楚靈以築章華而身受其禍；秦始皇作阿房而殃及其子，天下叛之，二世而滅。夫不度萬民之力，以從耳目之欲，未有不亡者也。陛下當以堯、舜、禹、湯、文、武為法則，夏桀、殷紂、楚靈、秦皇為深誡。高高在上，實監后德。慎守天位，以承祖考，巍巍大業，猶恐失之。不夙夜敬止，允恭卹民，而乃自暇自逸，惟宮臺是侈是飾，必有顛覆危亡之禍。易曰：『豐其屋，蔀其家，闚其戶，閴其無人。』王者以天下為家，言豐屋之禍，至於家無人也。方今二虜合從，謀危宗廟，十萬之軍，東西奔赴，邊境無一日之娛；農夫廢業，民有饑色。陛下不以是為憂，而營作宮室，無有已時。使國亡而臣可以獨存，臣又不言也；臣松之以為忠至之道，以亡己為理。是以匡救其惡，不為身計。而阜表云「使國亡而臣可以獨存，臣又不言也」，此則發憤為己，豈為國哉？斯言也，豈不傷讜烈之義，為一表之病乎！君作元首，臣為股肱，存亡一體，得失同之。孝經曰：『天子有爭臣七人，雖無道不失其天下。』臣雖駑怯，敢忘爭臣之義？言不切至，不足以感寤陛下。陛下不察臣言，恐皇祖烈考之祚，將墜于地。使臣身死有補萬一，則死之日，猶生之年也。謹叩棺沐浴，伏俟重誅。」奏御，天子感其忠言，手筆詔荅。每朝廷會議，阜常侃然以天下為己任。數諫爭，不聽，乃屢乞遜位，未許。會卒，家無餘財。孫豹嗣。 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷二十六》 | Library Resources |
《魏志下》 | Library Resources |
《傳》 | Library Resources |
| 26 | 傳: | 帝既新作許昌宮，又營洛陽宮殿觀閣。阜上疏曰：古之聖帝明王，未有極宮室之高麗，以彫獘百姓之財力者也。桀作璇室象廊，紂為傾宮鹿臺，以喪其社稷，楚靈以築章華，而身受其禍，秦始皇作阿房而殃及其子，二世而滅，夫不度萬人之力，以從耳目之欲，未有不亡者，陛下當以堯，舜，禹，湯，文，武為法則，夏桀，殷紂，楚靈，秦皇為深誡，巍巍大業，猶恐失之，不夙夜敬止，允恭恤民，而自逸，唯宮室是侈是飾，必有顛覆危亡之禍，方今二虜合從，謀危宗廟，十萬之軍，東西奔赴，邊境無一日之娛，農夫廢業，民有饑色，陛下不是為憂，而營作宮室，無有已時，君作元首，臣為股肱，存亡一體，得失同之，臣雖駑怯，敢忘争臣之義，言不切至，不足以感寤陛下，陛下不察臣言，恐皇祖烈考之祚，將墜於地，使臣身死有補萬一，則死之日，猶生之年也。奏御，天子感其忠言，手筆詔答。 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《文部五》 | Library Resources |
《碑》 | Library Resources |
| 14 | 碑: |
《唐書》曰：賈敦實，宛朐人也。貞觀中，累除饒陽令。時制大功已下不得聯職，敦實兄敦頤復為瀛州刺史，甚有惠政，百姓共樹碑於大市通衢。及敦實去職，復刻石頌其政德，立於兄碑之側。故時人呼為「棠棣之碑」焉。 又曰：貞觀中，議封禪，又議立碑，曰：「勒石紀號，垂裕后昆；美盛德之形容，闡后王之休烈。其義遠矣。」 又曰：高宗御制慈恩寺碑文，及自書鐫刻既畢，戊申，上御安福門樓，觀僧玄奘等迎碑向寺。諸寺皆造幢蓋，飾以金寶，窮極瑰麗。太常及京城音樂，車數百輛，僧尼執幡兩行導從。士女觀者，填噎街衢。自魏晉已來，崇事釋教，未有如此之盛者也。 又曰：《文苑傳》曰：李邕尤長碑頌，雖貶職在外，中朝衣冠及天下寺觀，多赍金帛往求其文。前後所制凡數百首，受納饋遺亦至巨萬。時議以為自古鬻文獲財，未有如邕者。有文集七十卷，其《張干公行狀》、《洪州放生池碑》、《批韋巨源謚議》，文士推重之。后因恩思例，得贈秘書監。 又曰：長平中，源寂使新羅國，見其國人傳寫諷念馮定所為《黑水碑》、《畫鶴記》。韋休符之使西蕃也，見其國人寫《定商山記》以代屏障，其文名馳於戎夷如此。 又曰：李華嘗為《魯山令元德季墓碑》，顏真卿書，李陽冰篆額。后人爭模寫之，號為「三絕碑」。 又曰：裴度平淮西，詔韓愈撰《平淮西碑》，其辭多敘裴度事。時先入蔡州擒吳元濟，李愬功第一。愬不平之，愬妻出入禁中，因訴碑辭不實，詔令磨之。憲宗命翰林學士段文昌重撰文勒石。 又曰：蕭俛在相位時，穆宗詔撰故成德軍節度使王士真神道碑，對曰：「臣器褊狹，比不能強。王承宗先朝阻命，事無可觀，如臣秉筆，不能溢美。又撰進 之後，例行貺遺，臣若公然阻絕，則違陛下撫納之宜；僶俛受之，則非微臣平生之志。臣不愿為之秉筆。」帝嘉而從之。 又曰：李絳，憲宗時中官吐突承璀自藩邸承恩寵，既為神策軍護軍中尉，嘗欲於安國佛寺建立聖政碑，大興功作。絳即上言：「陛下布惟新之政，鏟積習之弊，四海延頸，日望德音。今忽立聖政碑以示天下以不廣。《易》稱：大人者，與天地合德，與日月合明。執契垂拱，勵精求理，豈可以文字而盡聖德？又安可以碑表而贊皇猷？若可敘述，是有分限，乃反虧損盛德。豈謂敷揚至道哉？故自堯、舜、禹、湯、文、武，并無建碑之事。至秦始皇，荒逸之君，煩酷之政，然後有之罘、嶧山之碑，揚誅伐之功，紀巡幸之跡，適足為百王所笑，萬代所譏，至今稱為失道亡國之主。豈可擬議於此？陛下嗣高祖、太宗之業，舉貞觀、開元之政，思理不遑食，從諫如順流，固可與堯、舜、禹、湯、文、武方駕而行，安得追秦皇暴虐不經之事而自損聖政？近者，閻巨源請立紀聖德碑，嚴勵請立紀聖功碑，陛下詳盡事宜，皆不允許。今忽令立此，與前事頗乖。況此碑在安國寺，不得不敘載游觀崇飾之事；述游觀且乖理要，敘崇飾又匪政經，固非哲王所宜行也。」上納之。 |
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