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| Condition 1: References 田駢 : [人名] [Name of a person] or coextensive terms Matched:36. |
| Total 21 paragraphs. Page 1 of 3. Jump to page 1 2 3 |
《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 |
《非十二子》 | Books referencing 《非十二子》 Library Resources |
| 5 | 非十二子: | 尚法而無法，下脩而好作，上則取聽於上，下則取從於俗，終日言成文典，反紃察之，則倜然無所歸宿，不可以經國定分；然而其持之有故，其言之成理，足以欺惑愚眾：是慎到田駢也。 |
《韓詩外傳 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韓詩外傳》 Library Resources |
《卷四》 | Library Resources |
| 22 | 卷四: | 夫當世之愚，飾邪說，文姦言，以亂天下，欺惑眾愚，使混然不知是非治亂之所存者、則是范睢、魏牟、田文、莊周、慎到、田駢、墨翟、宋鉼、鄧析、惠施之徒也。此十子者、皆順非而澤，聞見雜博，然而不師上古，不法先王，按往舊造說，務自為工，道無所遇，而人相從，故曰：十子者之工說，說皆不足合大道，美風俗，治綱紀，然其持之各有故，言之皆有理，足以欺惑眾愚，交亂樸鄙，則是十子之罪也。若夫總方略，一統類，齊言行，群天下之英傑，告之以大道，教之以至順，隩要之間，衽席之上，簡然聖王之文具，沛然平世之俗趨，工說者不能入也，十子者不能親也，無置錐之地，而王公不能與爭名，則是聖人之未得志者也，仲尼是也，〔一天下，財萬物，長養人民，兼利天下，通達之屬，莫不從服，工說者立息，十子者遷化，則聖人之得埶者，〕舜禹是也。仁人將何務哉？上法舜禹之制，下則仲尼之義，以務息十子之說，如是者、仁人之事畢矣，天下之害除矣，聖人之跡著矣。《詩》曰：「雨雪瀌瀌，見晛曰消。」 |
《中論 - Zhong Lun》 | [Eastern Han (25 - 220)] Xu Gan | Books referencing 《中論》 Library Resources |
《考偽》 | Library Resources |
| 2 | 考偽: | 昔楊朱、墨翟、申不害、韓非、田駢、公孫龍汩亂乎先王之道，譸張乎戰國之世，然非人倫之大患也。何者？術異乎聖人者易辨，而從之者不多也。今為名者之異乎聖人也微，視之難見，世莫之非也；聽之難聞，世莫之舉也；何則？勤遠以自旌，託之乎疾固；廣求以合眾，託之乎仁愛；枉直以取舉，託之乎隨時；屈道以弭謗，託之乎畏愛；多識流俗之故，麤誦《詩》、《書》之文，託之乎博文；飾非而言好，無倫而辭察，託之乎通理；居必人才，遊必帝都，託之乎觀風；然而好變易姓名，求之難獲，託之乎能靜；卑屈其體，輯柔其顏，託之乎熅恭；然而時有距絕，擊斷嚴厲，託之乎獨立；獎育童蒙，訓之以己術，託之乎勤誨；金玉自待，以神其言，託之乎說道；其大抵也。苟可以收名，而不必獲實，則不去也；可以獲實，而不必收名，則不居也。汲汲乎常懼當時之不我尊也，皇皇爾又懼來世之不我尚也。心疾乎內，形勞於外，然其智調足以將之，便巧足以莊之，稱託比類足以充之，文辭聲氣足以飾之。是以欲而如讓，躁而如靜，幽而如明，跛而如正。考其所由來，則非堯、舜之律也；核其所自出，又非仲尼之門也。其回遹而不度，窮涸而無源，不可經方致遠，甄物成化，斯乃巧人之雄也；而偽夫之傑也，然中才之徒，咸拜手而贊之，揚聲以和之；被死而後論其遺烈，被害而猶恨己不逮。悲夫！人之陷溺蓋如此乎！孔子曰：「不患人之不己知」者，雖語我曰「吾為善」，吾不信之矣。何者？以其泉不自中涌，而注之者從外來也。 |
《風俗通義 - Fengsu Tongyi》 | [Eastern Han] 190-200 | Books referencing 《風俗通義》 Library Resources |
《窮通》 | Library Resources |
《孫況》 | Library Resources |
| 1 | 孫況: | 孫況，齊威、宣王之時，聚天下賢士於稷下，尊寵。若鄒衍、田駢、淳于髡之屬甚眾，號曰列大夫，皆世所稱，咸作書刺世。是時，孫卿有秀才，年十五始來遊學。諸子之事皆以為非先王之法也。孫卿善為《詩》、《禮》、《易》、《春秋》。至襄王時，而孫卿最為老師。齊尚循列大夫之缺，而孫卿三為祭酒焉。齊人或讒孫卿，乃適楚，楚相春申君以為蘭陵令。人或謂春申君：「湯以七十里，文王以百里。孫卿、賢者也，今與之百里地，楚其危乎？」春申君謝之，孫卿去之，游趙，應聘於秦。 |
《道家 - Daoism》 | Related resources |
《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《莊子》 Library Resources Source Related resources |
《雜篇 - Miscellaneous Chapters》 | Library Resources |
《天下 - Tian Xia》 | English translation: James Legge [?] | Books referencing 《天下》 Library Resources |
| 4 | 天下: | 公而不當，易而無私，決然無主，趣物而不兩，不顧於慮，不謀於知，於物無擇，與之俱往，古之道術有在於是者。彭蒙、田駢、慎到聞其風而說之。齊萬物以為首，曰：「天能覆之而不能載之，地能載之而不能覆之，大道能包之而不能辯之。」知萬物皆有所可，有所不可，故曰：「選則不遍，教則不至，道則無遺者矣。」是故慎到，棄知去己，而緣不得已，泠汰於物以為道理，曰：「知不知，將薄知而後鄰傷之者也。」謑髁無任而笑天下之尚賢也，縱脫無行而非天下之大聖，椎拍輐斷，與物宛轉，舍是與非，苟可以免，不師知慮，不知前後，魏然而已矣。推而後行，曳而後往，若飄風之還，若羽之旋，若磨石之隧，全而無非，動靜無過，未嘗有罪。是何故？夫無知之物，無建己之患，無用知之累，動靜不離於理，是以終身無譽。故曰：「至於若無知之物而已，無用賢聖，夫塊不失道。」豪桀相與笑之曰：「慎到之道，非生人之行而至死人之理，適得怪焉。」田駢亦然，學於彭蒙，得不教焉。彭蒙之師曰：「古之道人，至於莫之是、莫之非而已矣。其風窢然，惡可而言？」常反人，不見觀，而不免於鯇斷。其所謂道非道，而所言之韙不免於非。彭蒙、田駢、慎到不知道。雖然，概乎皆嘗有聞者也。 |
| Tian Xia: |
Public-spirited, and with nothing of the partizan; easy and compliant, without any selfish partialities; capable of being led, without any positive tendencies; following in the wake of others, without any double mind; not looking round because of anxious thoughts; not scheming in the exercise of their wisdom; not choosing between parties, but going along with all - all such courses belonged to the Daoists of antiquity, and they were appreciated by Peng Meng, Tian Pian, and Shen Dao. When they heard of such ways, they were delighted with them. They considered that the first thing for them to do was to adjust the controversies about different things. They said, 'Heaven can cover, but it cannot sustain; Earth can contain, but it cannot cover. The Great Dao embraces all things, but It does not discriminate between them.' They knew that all things have what they can do and what they cannot do. Hence it is said, 'If you select, you do not reach all; if you teach some things, you must omit the others; but the Dao neglects none.' Therefore Shen Dao discarded his knowledge and also all thought of himself, acting only where he had no alternative, and pursued it as his course to be indifferent and pure in his dealings with others. He said that the best knowledge was to have no knowledge, and that if we had a little knowledge it was likely to prove a dangerous thing. Conscious of his unfitness, he undertook no charge, and laughed at those who valued ability and virtue. Remiss and evasive, he did nothing, and disallowed the greatest sages which the world had known. Now with a hammer, now with his hand, smoothing all corners, and breaking all bonds, he accommodated himself to all conditions. He disregarded right and wrong, his only concern being to avoid trouble; he learned nothing from the wise and thoughtful, and took no note of the succession of events, thinking only of carrying himself with a lofty disregard of everything. He went where he was pushed, and followed where he was led, like a whirling wind, like a feather tossed about, like the revolutions of a grindstone. What was the reason that he appeared thus complete, doing nothing wrong? that, whether in motion or at rest, he committed no error, and could be charged with no transgression? Creatures that have no knowledge are free from the troubles that arise from self-assertion and the entanglements that spring from the use of knowledge. Moving and at rest, they do not depart from their proper course, and all their life long they do not receive any praise. Hence (Shen Dao) said, 'Let me come to be like a creature without knowledge. Of what use are the (teachings of the) sages and worthies?' But a clod of earth never fails in the course (proper for it), and men of spirit and eminence laughed together at him, and said, 'The way of Shen Dao does not describe the conduct of living men; that it should be predicable only of the dead is strange indeed!' It was just the same with Tian Pian. He learned under Peng Meng, but it was as if he were not taught at all. The master of Peng Meng said, 'The Daoist professors of old came no farther than to say that nothing was absolutely right and nothing absolutely wrong.' His spirit was like the breath of an opposing wind; how can it be described in words? But he was always contrary to (the views of) other men, which he would not bring together to view, and he did not escape shaving the corners and bonds (of which I have spoken). What he called the Dao was not the true Dao, and what he called the right was really the wrong. Peng Meng, Tian Pian, and Shen Dao did not in fact know the Dao; but nevertheless they had heard in a general way about it. |
《法家 - Legalism》 | Related resources |
《慎子 - Shenzi》 | [Warring States (475 BC - 221 BC)] Shen Dao | Library Resources Related resources |
《逸文》 | Library Resources |
| 43 | 逸文: | 田駢名廣。 |
《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 |
《道應訓》 | Books referencing 《道應訓》 Library Resources |
| 4 | 道應訓: | 田駢以道術說齊王，王應之曰：「寡人所有，齊國也。道術雖以除患，願聞國之政。」田駢對曰：「臣之言無政，而可以為政。譬之若林木無材，而可以為材。願王察其所謂，而自取齊國之政焉已。雖無除其患害，天地之間，六合之內，可陶冶而變化也。齊國之政，何足問哉！」此老聃之所謂「無狀之狀，無物之象」者也。若王之所問者，齊也；田駢所稱者，材也。材不及林，林不及雨，雨不及陰陽，陰陽不及和，和不及道。 |
《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 |
《孟夏紀》 | Library Resources |
《用眾》 | Library Resources |
| 6 | 用眾: | 天下無粹白之狐，而有粹白之裘，取之眾白也。夫取於眾，此三皇、五帝之所以大立功名也。凡君之所以立，出乎眾也。立已定而舍其眾，是得其末而失其本。得其末而失其本，不聞安居。故以眾勇無畏乎孟賁矣，以眾力無畏乎烏獲矣，以眾視無畏乎離婁矣，以眾知無畏乎堯、舜矣。夫以眾者，此君人之大寶也。田駢謂齊王曰：「孟賁庶乎患術，而邊境弗患；楚、魏之王，辭言不說，而境內已修備矣，兵士已修用矣；得之眾也」。 |
《審分覽》 | Library Resources |
《執一》 | Library Resources |
| 3 | 執一: | 田駢以道術說齊。齊王應之曰：「寡人所有者齊國也，願聞齊國之政。」田駢對曰：「臣之言，無政而可以得政。譬之若林木，無材而可以得材。願王之自取齊國之政也。駢猶淺言之也，博言之，豈獨齊國之政哉？變化應來而皆有章，因性任物而莫不宜當，彭祖以壽，三代以昌，五帝以昭，神農以鴻。」 |
《士容論》 | Library Resources |
《士容》 | Library Resources |
| 3 | 士容: | 客有見田駢者，被服中法，進退中度，趨翔閑雅，辭令遜敏。田駢聽之畢而辭之。客出，田駢送之以目。弟子謂田駢曰：「客，士歟？」田駢曰：「殆乎非士也。今者客所弇斂，士所術施也；士所弇斂，客所術施也。客殆乎非士也。」故火燭一隅，則室偏無光；骨節蚤成，空竅哭歷，身必不長；眾無謀方，乞謹視見，多故不良；志必不公，不能立功；好得惡予，國雖大不為王；禍災日至。故君子之容，純乎其若鍾山之玉，桔乎其若陵上之木。淳淳乎慎謹畏化，而不肯自足；乾乾乎取舍不悅，而心甚素樸。 |
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