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《经典文献 - Ancient Classics》 | Related resources |
《尚书 - Shang Shu》 | [Spring and Autumn (772 BC - 476 BC)] English translation: James Legge [?] | Books referencing 《尚书》 Library Resources Source Related resources |
《商书 - Shang Shu》 | Books referencing 《商书》 Library Resources |
《仲虺之诰 - Announcement of Zhong-hui》 | English translation: James Legge [?] | Books referencing 《仲虺之诰》 Library Resources |
| 2 | 仲虺之诰: | 仲虺乃作诰，曰：“呜呼！惟天生民有欲，无主乃乱，惟天生聪明时乂，有夏昏德，民坠涂炭，天乃锡王勇智，表正万邦，缵禹旧服。兹率厥典，奉若天命。夏王有罪，矫诬上天，以布命于下。帝用不臧，式商受命，用爽厥师。简贤附势，寔繁有徒。肇我邦于有夏，若苗之有莠，若粟之有秕。小大战战，罔不惧于非辜。矧予之德，言足听闻。惟王不迩声色，不殖货利。德懋懋官，功懋懋赏。用人惟己，改过不吝。克宽克仁，彰信兆民。乃葛伯仇饷，初征自葛，东征，西夷怨；南征，北狄怨，曰：‘奚独后予？’攸徂之民，室家相庆，曰：‘徯予后，后来其苏。’民之戴商，厥惟旧哉！佑贤辅德，显忠遂良，兼弱攻昧，取乱侮亡，推亡固存，邦乃其昌。德日新，万邦惟怀；志自满，九族乃离。王懋昭大德，建中于民，以义制事，以礼制心，垂裕后昆。予闻曰：‘能自得师者王，谓人莫已若者亡。好问则裕，自用则小’。呜呼！慎厥终，惟其始。殖有礼，覆昏暴。钦崇天道，永保天命。” |
| Announcement of Zhong-hui:...: |
On this Zhong-hui made the following announcement: 'Oh! Heaven gives birth to the people with (such) desires. that without a ruler they must fall into all disorders; and Heaven again gives birth to the man of intelligence to regulate them. The sovereign of Xia had his virtue all-obscured, and the people were (as if they had fallen) amid mire and (burning) charcoal. Heaven hereupon gifted (our) king with valour and prudence, to serve as a sign and director to the myriad regions, and to continue the old ways of Yu. You are now (only) following the proper course, honouring and obeying the appointment of Heaven. The king of Xia was an offender, falsely and calumniously alleging the sanction of supreme Heaven, to spread abroad his commands among the people. On this account God viewed him with disapprobation, caused our Shang to receive his appointment, and employed (you) to enlighten the multitudes (of the people).' 'Contemners of the worthy and parasites of the powerful, many such followers he had indeed: (but) from the first our country was to the sovereign of Xia like weeds among the springing corn, and blasted grains among the good. (Our people), great and small, were in constant apprehension, fearful though they were guilty of no crime. How much more was this the case, when our (prince's) virtues became a theme (eagerly) listened to! Our king did not approach to (dissolute) music and women; he did not seek to accumulate property and wealth. To great virtue he gave great offices, and to great merit great rewards. He employed others as if (their excellences) were his own; he was not slow to change his errors. Rightly indulgent and rightly benevolent, from the display, (of such virtue), confidence was reposed in him by the millions of the people. 'When the earl of Ge showed his enmity to the provision-carriers, the work of punishment began with Ge. When it went on in the east, the wild tribes of the west murmured; when it went on in the south, those of the north murmured: they said, "Why does he make us alone the last?" To whatever people he went, they congratulated one another in their families, saying, "We have waited for our prince; our prince is come, and we revive." The people's honouring our Shang is a thing of long existence.' 'Show favour to the able and right-principled (among the princes), and aid the virtuous; distinguish the loyal, and let the good have free course. Absorb the weak, and punish the wilfully blind; take their states from the disorderly, and deal summarily with those going to ruin. When you (thus) accelerate the end of what is (of itself) ready to perish, and strengthen what is itself strong to live, how will the states all flourish! When (a sovereign's) virtue is daily being renewed, he is cherished throughout the myriad regions; when his mind is full (only) of himself, he is abandoned by the nine branches of his kindred. Exert yourself, O king, to make your virtue (still more) illustrious, and set up (the standard of) the Mean before the people. Order your affairs by righteousness; order your heart by propriety - so shall you transmit a grand example to posterity. I have heard the saying, "He who finds instructors for himself, comes to the supreme dominion; he who says that others are not equal to himself, comes to ruin. He who likes to put questions, becomes enlarged; he who uses only his own views, becomes smaller (than he was)." Oh! he who would take care for the end must be attentive to the beginning. There is establishment for the observers of propriety, and overthrow for the blinded and wantonly indifferent. To revere and honour the path prescribed by Heaven is the way ever to preserve the favouring appointment of Heaven.' |
《周书 - Zhou Shu》 | Library Resources |
《君陈 - Jun-chen》 | English translation: James Legge [?] | Books referencing 《君陈》 Library Resources |
| 2 | 君陈: | 王曰：“君陈，尔惟弘周公丕训，无依势作威，无倚法以削，宽而有制，从容以和。殷民在辟，予曰辟，尔惟勿辟；予曰宥，尔惟勿宥，惟厥中。有弗若于汝政，弗化于汝训，辟以止辟，乃辟。狃于奸宄，败常乱俗，三细不宥。尔无忿疾于顽，无求备于一夫。必有忍，其乃有济；有容，德乃大。简厥修，亦简其或不修。进厥良，以率其或不良。惟民生厚，因物有迁。违上所命，从厥攸好。尔克敬典在德，时乃罔不变。允升于大猷，惟予一人膺受多福，其尔之休，终有辞于永世。” |
| Jun-chen: |
The king said, 'Jun-chen, do you give their full development to the great lessons of the duke of Zhou. Do not make use of your power to exercise oppression; do not make use of the laws to practise extortion. Be gentle, but with strictness of rule. Promote harmony by the display of an easy forbearance. 'When any of the people of Yin are amenable to punishment, if I say "Punish," do not you therefore punish; and if I say "Spare," do not you therefore spare. Seek the due middle course. Those who are disobedient to your government, and uninfluenced by your instructions, you will punish, remembering that the end of punishment is to make an end of punishing. Those who are inured to villainy and treachery, those who violate the regular duties of society, and those who introduce disorder into the public manners:--those three classes you will not spare, though their particular offences be but small. 'Do not cherish anger against the obstinate, and dislike them. Seek not every quality in one individual. You must have patience, and you will be successful; have forbearance, and your virtue will be great. Mark those who discharge their duties well, and also mark those who do not do so, (and distinguish them from one another.) Advance the good, to induce those who may not be so to follow (their example). 'The people are born good, and are changed by (external) things, so that they resist what their superiors command, and follow what they (themselves) love. Do you but reverently observe the statutes, and they will be found in (the way of) virtue; they will thus all be changed, and truly advance to a great degree of excellence. Then shall I, the One man, receive much happiness, and your excellent services will be famous through long ages!' |
《周易 - Book of Changes》 | [Western Zhou (1046 BC - 771 BC)] | Books referencing 《周易》 Library Resources Source Related resources |
《易经 - Yi Jing》 | Books referencing 《易经》 Library Resources |
《䷁坤 - Kun》 | English translation: James Legge [?] | Books referencing 《䷁坤》 Library Resources |
| 1 | ䷁坤: | 坤：元亨，利牝马之贞。君子有攸往，先迷后得主，利西南得朋，东北丧朋。安贞，吉。 |
| Kun: | Kun (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here intended) has to make any movement, if he take the initiative, he will go astray; if he follow, he will find his (proper) lord. The advantageousness will be seen in his getting friends in the south-west, and losing friends in the north-east. If he rest in correctness and firmness, there will be good fortune. | |
| 彖传: | 至哉坤元，万物资生，乃顺承天。坤厚载物，德合无疆。含弘光大，品物咸亨。牝马地类，行地无疆，柔顺利贞。君子攸行，先迷失道，后顺得常。西南得朋，乃与类行；东北丧朋，乃终有庆。安贞之吉，应地无疆。 | |
| Tuan Zhuan: | Complete is the 'great and originating (capacity)' indicated by Kun! All things owe to it their birth; - it receives obediently the influences of Heaven. Kun, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of Qian). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm: - such is the course of the superior man. 'If he take the initiative, he goes astray:' - he misses, that is, his proper course. 'If he follow,' he is docile, and gets into his regular (course). 'In the south-west he will get friends:' - he will be walking with those of his own class. 'In the north-east he will lose friends:' - but in the end there will be ground for congratulation. 'The good fortune arising from resting in firmness' corresponds to the unlimited capacity of the earth. | |
| 象传: | 地势坤，君子以厚德载物。 | |
| Xiang Zhuan: | The (capacity and sustaining) power of the earth is what is denoted by Kun. The superior man, in accordance with this, with his large virtue supports (men and) things. |
《周礼 - The Rites of Zhou》 | [Warring States] 300 BC-100 BC | Books referencing 《周礼》 Library Resources |
《冬官考工记》 | Books referencing 《冬官考工记》 Library Resources |
| 2 | 冬官考工... : | 或坐而论道；或作而行之；或审曲面势，以饬五材，以辨民器；或通四方之珍异以资之；或饬力以长地财；或治丝麻以成之。 |
| 3 | 冬官考工... : | 坐而论道，谓之王公；作而行之，谓之士大夫；审曲面势，以饬五材，以辨民器，谓之百工；通四方之珍异以资之，谓之商旅；饬力以长地财，谓之农夫；治丝麻以成之，谓之妇功。 |
| 73 | 冬官考工... : | 匠人为沟洫。耜广五寸，二耜为耦。一耦之伐，广尺深尺谓之畎。田首倍之，广二尺、深二尺谓之遂。九夫为井，井间广四尺、深四尺谓之沟。方十里为成，成间广八尺、深八尺谓之洫。方百里为同，同间广二寻、深二仞谓之浍。专达于川，各载其名。凡天下之地势，两山之间必有川焉，大川之上必有涂焉。凡沟逆地阞，谓之不行；水属不理孙，谓之不行。梢沟三十里而广倍。凡行奠水，磬折以参伍。欲为渊，则句于矩。凡沟必因水势，防必因地势，善沟者水漱之，善防者水淫之。凡为防，广与崇方，其杀参分去一。大防外杀。凡沟防，必一日先深之以为式，里为式然后可以傅众力。凡任，索约大汲其版，谓之无任。葺屋参分，瓦屋四分。囷窖仓城，逆墙六分。堂涂十有二分。窦，其崇三尺。墙厚三尺，崇三之。 |
| 77 | 冬官考工... : | 凡相干，欲赤黑而阳声，赤黑则乡心，阳声则远根。凡析干，射远者用势，射深者用直。居干之道，葘栗不迤，则弓不发。凡相角，秋杀者厚，春杀者薄；稚牛之角直而泽，老牛之角紾而昔；疢疾险中，瘠牛之角无泽。角欲青白而丰末。夫角之本，蹙于脑而休于气，是故柔；柔故欲其势也。白也者，势之徵也。夫角之中，恒当弓之畏；畏也者必桡，桡故欲其坚也。青也者，坚之徵也。夫角之末，远于脑而不休于气，是故脆，脆故欲其柔也。丰末也者，柔之徵也。角长二尺有五寸，三色不失理，谓之牛戴牛。凡相胶，欲朱色而昔；昔也深，深瑕而泽，紾而抟廉；鹿胶青白，马胶赤白，牛胶火赤，鼠胶黑，鱼胶饵，犀胶黄。凡昵之类不能方。凡相筋，欲小简而长，大结而泽。小简而长，大结而泽，则其为兽必剽；以为弓，则岂异于其兽？筋欲敝之敝。漆欲测，丝欲沈。得此六材之全，然后可以为良。凡为弓，冬析干而春液角，夏治筋，秋合三材，寒奠体，冰析灂。冬析干则易，春液角则合，夏治筋则不烦，秋合三材则合，寒奠体则张不流，冰析灂则审环，春被弦则一年之事。析干必伦。析角无邪。斫木必荼。斫木不荼，则及其大修也，筋代之受病。夫目也者必强，强者在内而摩其筋，夫筋之所由幨，恒由此作。故角三液而干再液，厚其帤则木坚，薄其帤则需，是故厚其液而节其帤。约之不皆约，疏数必侔。斫挚必中，胶之必均。斫挚不中，胶之不均，则及其大修也，角代之受病。夫怀胶于内而摩其角，夫角之所由挫，恒由此作。凡居角，长者以次需。恒角而短，是谓逆桡。引之则纵，释之则不校。恒角而达，譬如终绁，非弓之利也。今夫茭解中有变焉，故校；于挺臂中有柎焉，故剽。恒角而达，引如终绁，非弓之利也。挢干欲孰于火而无赢，挢角欲孰于火而无燂，引筋欲尽而无伤其力，煮胶欲孰而水火相得，然则居旱亦不动，居湿亦不动。茍有贱工，必因角干之湿以为之柔，善者在外，动者在内；虽善于外，必动于内，虽善亦弗可以为良矣！凡为弓：方其峻而高其柎，长其畏而薄其敝；宛之无已，应。下柎之弓，末应将兴。为柎而发，必动于杀。弓而羽杀，末应将发。弓有六材焉，维干强之，张如流水。维体防之，引之中参。维角撑之，欲宛而无负弦。引之如环，释之无失体，如环。材美，工巧，为之时，谓之参均。角不胜干，干不胜筋，谓之参均。量其力有三均，均者三，谓之九和。九和之弓，角与干权，筋三侔，胶三锊，丝三邸，漆三斞。上工以有馀，下工以不足。为天子之弓，合九而成规。为诸侯之弓，合七而成规。大夫之弓，合五而成规。士之弓，合三而成规。弓长六尺有六寸，谓之上制，上士服之。弓长六尺有三寸，谓之中制，中士服之。弓长六尺，谓之下制，下士服之。凡为弓，各因其君之躬，志卢血气。丰肉而短，宽缓以荼，若是者为之危弓，危弓为之安矢。骨直以立，忿势以奔，若是者为之安弓，安弓为之危矢。其人安，其弓安，其矢安，则莫能以速中，且不深。其人危，其弓危，其矢危，则莫能以愿中。往体多，来体寡，谓之夹臾之属，利射侯与弋。往体寡，来体多，谓之王弓之属，利射革与质。往体、来体若一，谓之唐弓之属，利射深。大和无灂，其次筋角皆有灂而深，其次有灂而疏，其次角无灂。合灂若背手文。角环灂，牛筋蕡灂，麋筋斥蠖灂。和弓击摩。覆之而角至，谓之句弓。覆之而干至，谓之侯弓。覆之而筋至，谓之深弓。 |
《楚辞 - Chu Ci》 | [Warring States (475 BC - 221 BC)] | Books referencing 《楚辞》 Library Resources Related resources |
《七谏》 | Books referencing 《七谏》 Library Resources |
《怨世》 | Library Resources |
| 1 | 怨世: |
世沈淖而难论兮，俗岒峨而嵾嵯。 清泠泠而歼灭兮，溷湛湛而日多。 枭鴞既以成群兮，玄鹤弭翼而屏移。 蓬艾亲入御于床笫兮，马兰踸踔而日加。 弃捐药芷与杜衡兮，余柰世之不知芳何？ 何周道之平易兮，然芜秽而险戏。 高阳无故而委尘兮，唐虞点灼而毁议。 谁使正其真是兮，虽有八师而不可为。 皇天保其高兮，后土持其久。 服清白以逍遥兮，偏与乎玄英异色。 西施媞媞而不得见兮，嫫母勃屑而日侍。 桂蠹不知所淹留兮，蓼虫不知徙乎葵菜。 处泯泯之浊世兮，今安所达乎吾志。 意有所载而远逝兮，固非众人之所识。 骥踌躇于弊輂兮，遇孙阳而得代。 吕望穷困而不聊生兮，遭周文而舒志。 甯戚饭牛而商歌兮，桓公闻而弗置。 路室女之方桑兮，孔子过之以自侍。 吾独乖剌而无当兮，心悼怵而耄思。 思比干之恲恲兮，哀子胥之慎事。 悲楚人之和氏兮，献宝玉以为石。 遇厉武之不察兮，羌两足以毕斮。 小人之居势兮，视忠正之何若？ 改前圣之法度兮，喜嗫嚅而妄作。 亲谗谀而疏贤圣兮，讼谓闾娵为丑恶。 愉近习而蔽远兮，孰知察其黑白？ 卒不得效其心容兮，安眇眇而无所归薄。 专精爽以自明兮，晦冥冥而壅蔽。 年既已过太半兮，然堋轲而留滞。 欲高飞而远集兮，恐离罔而灭败。 独冤抑而无极兮，伤精神而寿夭。 皇天既不纯命兮，余生终无所依。 愿自沈于江流兮，绝横流而径逝。 宁为江海之泥涂兮，安能久见此浊世？ |
《谬谏》 | Library Resources |
| 1 | 谬谏: |
怨灵修之浩荡兮，夫何执操之不固？ 悲太山之为隍兮，孰江河之可涸？ 愿承闲而效志兮，恐犯忌而乾讳。 卒抚情以寂寞兮，然怊怅而自悲。 玉与石其同匮兮，贯鱼眼与珠玑。 驽骏杂而不分兮，服罢牛而骖骥。 年滔滔而自远兮，寿冉冉而愈衰。 心悇憛而烦冤兮，蹇超摇而无冀。 固时俗之工巧兮，灭规矩而改错。 却骐骥而不乘兮，策驽骀而取路。 当世岂无骐骥兮，诚无王良之善驭。 见执辔者非其人兮，故驹跳而远去。 不量凿而正枘兮，恐矩矱之不同。 不论世而高举兮，恐操行之不调。 弧弓弛而不张兮，孰云知其所至？ 无倾危之患难兮，焉知贤士之所死？ 俗推佞而进富兮，节行张而不著。 贤良蔽而不群兮，朋曹比而党誉。 邪说饰而多曲兮，正法弧而不公。 直士隐而避匿兮，谗谀登乎明堂。 弃彭咸之娱乐兮，灭巧倕之绳墨。 菎蕗杂于黀蒸兮，机蓬矢以射革。 驾蹇驴而无策兮，又何路之能极？ 以直针而为钓兮，又何鱼之能得？ 伯牙之绝弦兮，无锺子期而听之。 和抱璞而泣血兮，安得良工而剖之？ 同音者相和兮，同类者相似。 飞鸟号其群兮，鹿鸣求其友。 故叩宫而宫应兮，弹角而角动。 虎啸而谷风至兮，龙举而景云往。 音声之相和兮，言物类之相感也。 夫方圜之异形兮，势不可以相错。 列子隐身而穷处兮，世莫可以寄托。 众鸟皆有行列兮，凤独翔翔而无所薄。 经浊世而不得志兮，愿侧身岩穴而自托。 欲阖口而无言兮，尝被君之厚德。 独便悁而怀毒兮，愁郁郁之焉极？ 念三年之积思兮，愿壹见而陈辞。 不及君而骋说兮，世孰可为明之？ 身寝疾而日愁兮，情沈抑而不扬。 众人莫可与论道兮，悲精神之不通。 |
《哀时命》 | Books referencing 《哀时命》 Library Resources |
| 3 | 哀时命: |
哀时命之不及古人兮，夫何予生之不遘时！ 往者不可扳援兮，徕者不可与期。 志憾恨而不逞兮，杼中情而属诗。 夜炯炯而不寐兮，怀隐忧而历兹。 心郁郁而无告兮，众孰可与深谋！ 欿愁悴而委惰兮，老冉冉而逮之。 居处愁以隐约兮，志沈抑而不扬。 道壅塞而不通兮，江河广而无梁。 愿至昆仑之悬圃兮，采锺山之玉英。 揽瑶木之橝枝兮，望阆风之板桐。 弱水汨其为难兮，路中断而不通。 势不能凌波以径度兮，又无羽翼而高翔。 然隐悯而不达兮，独徙倚而彷徉。 怅惝罔以永思兮，心纡轸宗而增伤。 倚踌躇以淹留兮，日饥馑而绝粮。 廓抱景而独倚兮，超永思乎故乡。 廓落寂而无友兮，谁可与玩此遗芳？ 白日晼晼其将入兮，哀余寿之弗将。 车既弊而马罢兮，蹇邅徊而不能行。 身既不容于浊世兮，不知进退之宜当。 |
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