| Chinese Text Project |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "陰陽之化" Matched:8. |
| Total 7 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《天論 - Tian Lun》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《天論》 Library Resources |
| 11 | 天論: | 星隊木鳴，國人皆恐。曰：是何也？曰：無何也！是天地之變，陰陽之化，物之罕至者也。怪之，可也；而畏之，非也。夫日月之有食，風雨之不時，怪星之黨見，是無世而不常有之。上明而政平，則是雖並世起，無傷也；上闇而政險，則是雖無一至者，無益也。夫星之隊，木之鳴，是天地之變，陰陽之化，物之罕至者也；怪之，可也；而畏之，非也。 |
| A falling star and a crying tree cause the people of the state to be frightened. Answer: This is merely an ordinary occurrence; there is no need for fear. Answer: There is nothing to it! These are changes in Heaven and Earth, transformations of yin and yang, and rare occurrences among things. Finding them strange is acceptable; but fearing them is wrong. The sun and moon occasionally being eclipsed, winds and rains occurring at unexpected times, and strange stars appearing from time to time—these are phenomena that exist in every age and are always present. If the ruler is enlightened and governance is just, then even if such events occur simultaneously, they will cause no harm; If the ruler is ignorant and governance is corrupt, then even if none of these phenomena occur, it brings no benefit. A falling star and a wailing tree are changes of Heaven and Earth, transformations of Yin and Yang, and rare occurrences among things; Finding them strange is acceptable. But fearing them is wrong. |
《韓詩外傳 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韓詩外傳》 Library Resources |
《卷二 - Volume 2》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 6 | 卷二: | 傳曰：「雩而雨者，何也？」曰：「無何也，猶不雩而雨也。」「星墜木鳴，國人皆恐，何也？」「是天地之變，陰陽之化，物之罕至者也，怪之、可也，畏之，非也。夫日月之薄蝕，怪星之黨見，風雨之不時，是無世而不嘗有也，上明政平，是雖並至，無傷也；上闇政險，是雖無一，無益也。夫萬物之有災，人妖最可畏也。」曰：「何謂人妖？」曰：「枯耕傷稼，枯耘傷歲，政險失民；田穢稼惡，糴貴民飢，道有死人；寇盜並起，上下乖離，鄰人相暴，對門相盜，禮義不脩；牛馬相生，六畜作妖；臣下殺上，父子相疑，是謂人妖，是生於亂。」傳曰：「天地之災，隱而廢也；萬物之怪，書不說也。無用之變，不急之災，棄而不治；若夫君臣之義，父子之親，男女之別，切瑳而不舍也。」《詩》曰：「如切如瑳，如琢如磨。」 |
| The Commentary asks: "Why does rain fall after a sacrifice for rain?" It says: "There is no particular reason; it is just as if it had rained without the ritual." "Stars fall and trees cry out, and all the people are frightened. Why is this?" "It is a change in heaven and earth, a transformation of yin and yang, an unusual occurrence among things. To find it strange is acceptable, but to fear it is not." The partial eclipses of sun and moon, the occasional appearances of strange stars, and untimely winds and rains—these are phenomena that have occurred in every age. When a ruler governs wisely and maintains just rule, even if all these happen together, they will cause no harm; When a ruler is ignorant and his governance corrupt, even if none of these phenomena occur, it brings no benefit. The calamities among all things in the world—human omens are the most to be feared." It is asked: "What is meant by 'human omen'?" It says: "Drying up the fields harms crops, careless weeding harms the harvest, and corrupt governance loses the people's trust; When farmland is neglected and crops are poor, grain prices rise and the people starve, with corpses lying along the roads; Bandits and thieves arise together, superiors and inferiors are estranged, neighbors attack each other, and even door-to-door theft occurs—all this is due to the neglect of rites and righteousness; Cows give birth to horses and vice versa, while domestic animals behave in monstrous ways—this is also a human omen. Ministers killing their superiors, fathers and sons suspecting each other—these are called 'human omens,' which arise from chaos." The Commentary says: "Calamities of heaven and earth remain hidden and thus fade away; Strange occurrences among all things are not explained in the records. Changes that serve no purpose and disasters of little urgency should be disregarded and left unaddressed; As for the principles of ruler-minister loyalty, father-son affection, and distinctions between men and women—these must be earnestly cultivated without ceasing." The Shi Jing says: "As cutting and polishing, as carving and rubbing." |
《雜家 - Miscellaneous Schools》 | Related resources |
《呂氏春秋 - Lü Shi Chun Qiu》 | [Warring States] 247 BC-239 BC Lu Bu-wei | Books referencing 《呂氏春秋》 Library Resources Related resources |
《孝行覽 - Filial Piety Inspection》 | Books referencing 《孝行覽》 Library Resources |
《本味 - Essence of Flavor 》 | English translation: AI and Chinese Text Project users [?] | Books referencing 《本味》 Library Resources |
| 4 | 本味: | 湯得伊尹，祓之於廟，爝以爟火，釁以犧猳。明日，設朝而見之，說湯以至味，湯曰：「可對而為乎？」對曰：「君之國小，不足以具之，為天子然後可具。夫三群之蟲，水居者腥，肉玃者臊，草食者羶，臭惡猶美，皆有所以。凡味之本，水最為始。五味三材，九沸九變，火為之紀。時疾時徐，滅腥去臊除羶，必以其勝，無失其理。調和之事，必以甘酸苦辛鹹，先後多少，其齊甚微，皆有自起。鼎中之變，精妙微纖，口弗能言，志不能喻。若射御之微，陰陽之化，四時之數。故久而不弊，熟而不爛，甘而不噥，酸而不酷，鹹而不減，辛而不烈，澹而不薄，肥而不𦞕。肉之美者：猩猩之脣，獾獾之炙，雋觾之翠，述蕩之踏，旄象之約。流沙之西，丹山之南，有鳳之丸，沃民所食。魚之美者：洞庭之鱄，東海之鮞。醴水之魚，名曰朱鱉，六足，有珠百碧。雚水之魚，名曰鰩，其狀若鯉而有翼，常從西海夜飛，游於東海。菜之美者：崑崙之蘋，壽木之華。指姑之東，中容之國，有赤木玄木之葉焉。餘瞀之南，南極之崖，有菜，其名曰嘉樹，其色若碧。陽華之芸。雲夢之芹。具區之菁。浸淵之草，名曰土英。和之美者：陽樸之薑，招搖之桂，越駱之菌，鱣鮪之醢，大夏之鹽，宰揭之露，其色如玉，長澤之卵。飯之美者：玄山之禾，不周之粟，陽山之穄，南海之秬。水之美者：三危之露；崑崙之井；沮江之丘，名曰搖水；曰山之水；高泉之山，其上有涌泉焉，冀州之原。果之美者：沙棠之實；常山之北，投淵之上，有百果焉，群帝所食；箕山之東，青島之所，有甘櫨焉；江浦之橘；雲夢之柚。漢上石耳。所以致之馬之美者，青龍之匹，遺風之乘。非先為天子，不可得而具。天子不可彊為，必先知道。道者止彼在己，己成而天子成，天子成則至味具。故審近所以知遠也，成己所以成人也。聖人之道要矣，豈越越多業哉！」 |
| Tang obtained Yi Yin, purified him in the temple, burned sacrificial fires to purify the space, and performed a blood sacrifice using a male goat. The next day, he held court and received Yi Yin, who explained to Tang the most exquisite flavors of food. Tang asked: "Can these be prepared?" Yi Yin replied: "Your state is small and cannot provide for them; only when you become emperor can they all be prepared. The three categories of creatures—those living in water have a fishy smell, those that eat flesh have an offensive odor, and those that feed on grass emit a 膻 (shān) scent. Even foul smells can be considered delicious; each has its reason. The source of all flavors begins with water. The five flavors and three ingredients, boiled nine times and transformed nine times—fire serves as their measure. At times quick, at times slow, eliminating the fishy, removing the foul, and dispelling the 膻—this must be done according to their respective counterbalances, without losing the principle. The matter of harmonizing flavors must employ sweetness, sourness, bitterness, spiciness, and saltiness—each in proper sequence and quantity. The balance is extremely subtle, and each has its own origin. The transformations within the cauldron are refined and intricate; they cannot be described in words or fully conveyed through thought. It is like the subtleties of archery and charioteering, the transformations of yin and yang, and the calculations of the four seasons. Therefore, it remains long without deterioration, is cooked through but not overdone, sweet yet not cloying, sour yet not harsh, salty yet not overpowering, spicy yet not scorching, bland yet not insipid, rich yet not greasy. The finest meats include: the lips of the xingxing, roasted hunhun, the green meat of junzhi, the steamed meat of shudang, and the tender cuts from maoxiang. To the west of the Flowing Sands and south of Dan Mountain, there are phoenix eggs, consumed by the people of Womin. The finest fish include: the zuan from Lake Dongting and the yu from the East Sea. The fish of Lishui is named Zhubie; it has six legs and possesses a hundred emerald-like pearls. The fish of Guanshui is named Xia; its appearance resembles a carp but it has wings, and it often flies at night from the Western Sea to swim in the Eastern Sea. The finest vegetables include: the ping of Kunlun Mountain, and the flowers of Shoumu. To the east of Zhigu lies the state of Zhongrong, where there are leaves from red and black trees. To the south of Yumao lies the cliffs of Nanji, where there is a vegetable named Jiashu, whose color resembles emerald green. The yun of Yanghua. The qin of Yunmeng. The jing of Juqu. The grass from Jinyuan is named Tuying. The finest seasonings include: the ginger of Yangpu, the cinnamon of Zhaoyao, the mushrooms of Yueluo, the paste made from zhan and yu fish, the salt of Daxia, the dew of Zaiejie, whose color is like jade, and the eggs of Changze. The finest grains include: the millet of Xuanshan, the sorghum of Bu Zhou, the jimi of Yangshan, and the black millet of Nanhai. The finest water includes: the dew from Sanwei; the well of Kunlun Mountain; the hills of Jujiang, named Yaoshui; the water of Yuanshan; The mountain of Gaoquan has a spring gushing forth at its peak, located in the plains of Jizhou. The finest fruits include: the fruit of Shatang; To the north of Changshan Mountain, above Touyuan, there are a hundred kinds of fruits, consumed by all the emperors. To the east of Jishan lies Qingdao, where there is sweet lantai fruit; the tangerines from Jiangpu; the pomelos of Yunmeng. The stone ears on the banks of the Han River. To obtain the finest horses, there are the matched qinglong steeds and the yifeng carriage horses. Without first becoming emperor, one cannot possess all these things. The Son of Heaven cannot be forced into power; he must first understand the Way. The Way lies in oneself, not elsewhere; when one is perfected, the Son of Heaven becomes perfected. When the Son of Heaven is perfected, then all the most exquisite flavors are fully realized. Therefore, examining what is near enables one to understand what is distant; perfecting oneself is how one perfects others. The Way of the sage is essential—how could it be achieved by scattering efforts and pursuing too many endeavors!" |
《史書 - Histories》 | Related resources |
《鹽鐵論 - Yan Tie Lun》 | [Western Han] 81 BC-9 Huan Kuan | Books referencing 《鹽鐵論》 Library Resources |
《卷九 - Volume 9》 | Library Resources |
《論菑 - On Calamities 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 論菑: | 大夫曰：「巫祝不可與並祀，諸生不可與逐語，信往疑今，非人自是。夫道古者稽之今，言遠者合之近。日月在天，其徵在人，菑異之變，夭壽之期，陰陽之化，四時之敘，水火金木，妖祥之應，鬼神之靈，祭祀之福，日月之行，星辰之紀，曲言之故，何所本始？不知則默，無苟亂耳。」 |
| The official said: "Wu zhu cannot be worshipped together, the scholars cannot be spoken to in haste; believing the past and doubting the present is not being self-righteous." Those who speak of ancient ways should verify them according to the present, and those who talk about distant matters should reconcile them with what is near. The sun and moon are in the sky, but their signs manifest among people. The changes of calamities and anomalies, the timing of longevity or early death, the transformation of yin and yang, the order of the four seasons, water, fire, metal, and wood, the responses to omens and portents, the spirits of ghosts and gods, the blessings of sacrifices, the movement of the sun and moon, the records of stars and constellations—what is the origin or basis for these indirect explanations? If one does not know, then remain silent; do not recklessly create confusion." |
《醫學 - Chinese Medicine》 | Related resources |
《黃帝內經 - Huangdi Neijing》 | [Warring States - Western Han (475 BC - 9)] | Library Resources Related resources |
《素問 - Suwen》 | Library Resources |
《六節藏象論 - Liu Jie Cang Xiang Lun: On the Six Periods and Internal Organ Manifestations》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 6 | 六節藏象... : | 帝曰：善。余聞氣合而有形，因變以正名。天地之運，陰陽之化，其於萬物，孰少孰多，可得聞乎。歧伯曰：悉哉問也，天至廣不可度，地至大不可量，大神靈問，請陳其方。草生五色，五色之變，不可勝視；草生五味，五味之美，不可勝極，嗜欲不同，各有所通。天食人以五氣，地食人以五味。五氣入鼻，藏於心肺，上使五色脩明，音聲能彰。五味入口，藏於腸胃，味有所藏，以養五氣，氣和而生津液相成，神乃自生。 |
| The Emperor said: Well said. I have heard that when Qi combines, form is generated; and names are established according to the changes they undergo. The movements of Heaven and Earth, the transformations of Yin and Yang—regarding all things in existence, which are few and which are many? May I hear your explanation. Qibo said: What a thorough question! Heaven is so vast it cannot be measured, and Earth is so great it cannot be quantified. Your divine inquiry deserves an answer; please allow me to present the principles. Grasses produce five colors, and the transformations of these five colors are too numerous to behold; Plants give rise to five flavors, and the richness of these five flavors is beyond measure. Preferences vary among individuals, each connecting with something different. Heaven nourishes humans through Five Qi, and Earth nourishes them through the Five Flavors. The Five Qi enter through the nose, are stored in the heart and lungs, and above, they enable clear complexion and distinct voice. The Five Flavors enter through the mouth, are stored in the intestines and stomach. These flavors are retained to nourish the Five Qi; when Qi is harmonized, body fluids are generated, and together they form a balanced state, allowing spirit (Shen) to arise naturally. |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷三十八 - Volume 38》 | Library Resources |
《孫卿子 - Sun Qingzi 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 38 | 孫卿子: | 星墜木鳴，國人皆恐，是天地之變，陰陽之化，物之罕至者也。怪之可也。而畏之非也。夫日月之有食，風雨之不時，怪異之儻見，是無世而不嘗有之，上明而政平，則是雖并世起，無傷也。上暗而政險，則是雖無一至者，無益也。若夫天地之變，畏之非也。人妖則可畏也。政險失民，田蕪稼惡，糴貴民饑，道路有死人，夫是之謂人妖也。政令不明，舉措不時，本事不理，夫是之謂人妖也。禮義不修，外內無别，男女淫亂，父子相疑，上下乖離，寇難日至，夫是之謂人妖也。三者錯，無安國矣。其說甚邇，其灾甚慘。傳曰：萬物之怪書不說，無用之辨，不急之察，弃而不治也。若夫君臣之義，父子之親，夫婦之别，則日切磋而不舍也。 |
| When stars fall and trees cry out, all the people are frightened—these are changes in Heaven and Earth, transformations of yin and yang, rare occurrences among things. It is natural to find them strange. But fearing them is wrong. Eclipses of the sun and moon, untimely winds and rains, strange occurrences—these have always appeared in every age. When a sovereign is wise and governance just, even if such events occur together, they cause no harm. But when the ruler is ignorant and government corrupt, then even if not a single strange event occurs, it brings no benefit. As for changes in Heaven and Earth—fearing them is wrong. But human omens are indeed to be feared. When governance is corrupt and the people lose trust, fields lie fallow and crops are poor; grain prices soar and famine spreads; corpses litter the roads—this is what is called a human omen. When government decrees are unclear, actions untimely, and fundamental duties neglected—this too is termed a human omen. When rites and righteousness are neglected, distinctions between inside and outside collapse, men and women indulge in disorder, father and son suspect each other, superiors and subordinates become estranged, and bandits and calamities arrive daily—this is also called a human omen. When these three conditions occur together, no state can remain secure. Their causes are near at hand, yet their disasters are grievous indeed. The Classic says: "Strange phenomena among all things need not be recorded; distinctions without use, and investigations of no urgency—these should be abandoned and left unaddressed." But as for the principles between ruler and minister, the affection of father and son, and the distinctions between husband and wife—these must be constantly refined and never abandoned. |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《飲食部七》 | Library Resources |
《食下》 | Library Resources |
| 16 | 食下: |
《呂氏春秋》曰：有城氏有二佚女，為之九成之臺，成，重也。飲食必以鼓。 又曰：湯得伊尹，設朝見之，說湯以至味。湯曰：「可得為之乎？」對曰：「君之國小，不足以具之。為天下，然後可具。三郡之蟲，水居者腥，肉攫者臊，草食者膻。臭惡猶美，皆有所以。九味之本，水最為始。五味三材，九沸九變，火為之紀。時其疾徐，減腥去臊，鼎中之變，精妙微纖，口不能言，志不能論，若射御之微，陰陽之化，四時之數。故久而不弊」。 又曰：趙襄子攻翟，勝左人、中人。使者來謁之，下左人、中人城也。襄子方食摶飯，有憂色。左右曰：「一朝而下兩城，此人之所喜。今君有憂色，何也？」襄子曰：「江河之大也，不過三日；焱風暴雨，日中不須臾。今趙氏之德行無所積，一朝而下兩城，亡其及我乎？」 |
| Total 7 paragraphs. Page 1 of 1. |
|---|