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| Scope: Confucianism Request type: Paragraph |
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《儒家 - Confucianism》 | Related resources |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《滕文公下 - Teng Wen Gong II》 | Library Resources |
| 6 | 滕文公下: | 陳代曰：「不見諸侯，宜若小然；今一見之，大則以王，小則以霸。且志曰：『枉尺而直尋』，宜若可為也。」 |
| Teng Wen Gong II: | Chen Dai said to Mencius, 'In not going to wait upon any of the princes, you seem to me to be standing on a small point. If now you were once to wait upon them, the result might be so great that you would make one of them sovereign, or, if smaller, that you would make one of them chief of all the other princes. Moreover, the History says, "By bending only one cubit, you make eight cubits straight." It appears to me like a thing which might be done.' | |
| 孟子曰：「昔齊景公田，招虞人以旌，不至，將殺之。志士不忘在溝壑，勇士不忘喪其元。孔子奚取焉？取非其招不往也，如不待其招而往，何哉？且夫枉尺而直尋者，以利言也。如以利，則枉尋直尺而利，亦可為與？昔者趙簡子使王良與嬖奚乘，終日而不獲一禽。嬖奚反命曰：『天下之賤工也。』或以告王良。良曰：『請復之。』彊而後可，一朝而獲十禽。嬖奚反命曰：『天下之良工也。』簡子曰：『我使掌與女乘。』謂王良。良不可，曰：『吾為之範我馳驅，終日不獲一；為之詭遇，一朝而獲十。《詩》云：「不失其馳，舍矢如破。」我不貫與小人乘，請辭。』御者且羞與射者比。比而得禽獸，雖若丘陵，弗為也。如枉道而從彼，何也？且子過矣，枉己者，未有能直人者也。」 | ||
| Mencius said, 'Formerly, the duke Jing of Qi, once when he was hunting, called his forester to him by a flag. The forester would not come, and the duke was going to kill him. With reference to this incident, Confucius said, "The determined officer never forgets that his end may be in a ditch or a stream; the brave officer never forgets that he may lose his head." What was it in the forester that Confucius thus approved? He approved his not going to the duke, when summoned by the article which was not appropriate to him. If one go to see the princes without waiting to be invited, what can be thought of him? Moreover, that sentence, "By bending only one cubit, you make eight cubits straight," is spoken with reference to the gain that may be got. If gain be the object, then, if it can be got by bending eight cubits to make one cubit straight, may we likewise do that? Formerly, the officer Zhao Jian made Wang Liang act as charioteer for his favourite Xi, when, in the course of a whole day, they did not get a single bird. The favourite Xi reported this result, saying, "He is the poorest charioteer in the world." Some one told this to Wang Liang, who said, "I beg leave to try again." By dint of pressing, this was accorded to him, when in one morning they got ten birds. The favourite, reporting this result, said, "He is the best charioteer in the world." Jian said, "I will make him always drive your chariot for you." When he told Wang Liang so, however, Liang refused, saying, "I drove for him, strictly observing the proper rules for driving, and in the whole day he did not get one bird. I drove for him so as deceitfully to intercept the birds, and in one morning he got ten. It is said in the Book of Poetry, 'There is no failure in the management of their horses; The arrows are discharged surely, like the blows of an axe.' I am not accustomed to drive for a mean man. I beg leave to decline the office." Thus this charioteer even was ashamed to bend improperly to the will of such an archer. Though, by bending to it, they would have caught birds and animals sufficient to form a hill, he would not do so. If I were to bend my principles and follow those princes, of what kind would my conduct be? And you are wrong. Never has a man who has bent himself been able to make others straight.' |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《禮記》 Library Resources Source Related resources |
《雜記下 - Za Ji II》 | English translation: James Legge [?] | Library Resources |
| 140 | 雜記下: | 納幣一束：束五兩，兩五尋。 |
| Za Ji II: | A bundle of silk (in a marriage treaty) contained live double rolls, each double roll being forty cubits in length. |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《儒效》 | Books referencing 《儒效》 Library Resources |
| 26 | 儒效: | 人論：志不免於曲私，而冀人之以己為公也；行不免於汙漫，而冀人之以己為脩也；甚愚陋溝瞀，而冀人之以己為知也：是眾人也。志忍私，然後能公；行忍情性，然後能脩；知而好問，然後能才；公脩而才，可謂小儒矣。志安公，行安脩，知通統類：如是則可謂大儒矣。大儒者，天子三公也；小儒者，諸侯、大夫、士也；眾人者，工農商賈也。禮者、人主之所以為群臣寸尺尋丈檢式也。人倫盡矣。 |
《王霸》 | Books referencing 《王霸》 Library Resources |
| 15 | 王霸: | 上莫不致愛其下，而制之以禮。上之於下，如保赤子，政令制度，所以接下之人百姓，有不理者如豪末，則雖孤獨鰥寡必不加焉。故下之親上，歡如父母，可殺而不可使不順。君臣上下，貴賤長幼，至於庶人，莫不以是為隆正；然後皆內自省，以謹於分。是百王之所以同也，而禮法之樞要也。然後農分田而耕，賈分貨而販，百工分事而勸，士大夫分職而聽，建國諸侯之君分土而守，三公總方而議，則天子共己而止矣。出若入若，天下莫不均平，莫不治辨。是百王之所同，而禮法之大分也。若夫貫日而治平，權物而稱用，使衣服有制，宮室有度，人徒有數，喪祭械用皆有等宜，以是用挾於萬物，尺寸尋丈，莫得不循乎制度數量然後行，則是官人使吏之事也，不足數於大君子之前。故君人者，立隆政本朝而當，所使要百事者誠仁人也，則身佚而國治，功大而名美，上可以王，下可以霸。立隆正本朝而不當，所使要百事者非仁人也，則身勞而國亂，功廢而名辱，社稷必危，是人君者之樞機也。故能當一人而天下取，失當一人而社稷危。不能當一人，而能當千百人者，說無之有也。既能當一人，則身有何勞而為？垂衣裳而天下定。故湯用伊尹，文王用呂尚，武王用召公，成王用周公旦。卑者五伯，齊桓公閨門之內，縣樂、奢泰、游抏之脩，於天下不見謂脩，然九合諸侯，一匡天下，為五伯長，是亦無他故焉，知一政於管仲也，是君人者之要守也。知者易為之興力，而功名綦大。舍是而孰足為也？故古之人，有大功名者，必道是者也。喪其國危其身者，必反是者也。故孔子曰：「知者之知，固以多矣，有以守少，能無察乎？愚者之知，固以少矣，有以守多，能無狂乎？」此之謂也。 |
《說苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《說苑》 Library Resources |
《敬慎》 | Library Resources |
| 24 | 敬慎: | 孔子之周，觀於太廟右陛之前，有金人焉，三緘其口而銘其背曰：「古之慎言人也，戒之哉！戒之哉！無多言，多口多敗；無多事，多事多患。安樂必戒，無行所悔。勿謂何傷，其禍將長；勿謂何害，其禍將大；勿謂何殘，其禍將然；勿謂莫聞，天妖伺人；熒熒不滅，炎炎奈何；涓涓不壅，將成江河；綿綿不絕，將成網羅；青青不伐，將尋斧柯；誠不能慎之，禍之根也；曰是何傷？禍之門也。強梁者不得其死，好勝者必遇其敵；盜怨主人，民害其貴。君子知天下之不可蓋也，故後之下之，使人慕之；執雌持下，莫能與之爭者。人皆趨彼，我獨守此；眾人惑惑，我獨不從；內藏我知，不與人論技；我雖尊高，人莫害我。夫江河長百谷者，以其卑下也；天道無親，常與善人；戒之哉！戒之哉！」孔子顧謂弟子曰：「記之，此言雖鄙，而中事情。《詩》曰：『戰戰兢兢，如臨深淵，如履薄冰』。行身如此，豈以口遇禍哉！」 |
《大戴禮記 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴禮記》 Library Resources |
《主言》 | Library Resources |
| 6 | 主言: | 曾子曰：「敢問：何謂七教？」孔子曰：「上敬老則下益孝，上順齒則下益悌，上樂施則下益諒，上親賢則下擇友，上好德則下不隱，上惡貪則下恥爭，上強果則下廉恥，民皆有別，則貞、則正，亦不勞矣，此謂七教。七教者，治民之本也，教定是正矣。上者，民之表也。表正，則何物不正？是故君先立於仁，則大夫忠，而士信、民敦、工璞、商愨、女憧、婦空空，七者教之志也。七者布諸天下而不窕，內諸尋常之室而不塞。是故聖人等之以禮，立之以義，行之以順，而民棄惡也如灌。」 |
| 7 | 主言: | 曾子曰：「弟子則不足，道則至矣。」孔子曰：「參！姑止！又有焉。昔者明主之治民有法，必別地以州之，分屬而治之，然後賢民無所隱，暴民無所伏；使有司日省如時考之，歲誘賢焉，則賢者親，不肖者懼；使之哀鰥寡，養孤獨，恤貧窮，誘孝悌，選賢舉能。此七者脩，則四海之內無刑民矣。上之親下也如腹心，則下之親上也如保子之見慈母也。上下之相親如此，然後令則從、施則行。因民既邇者說，遠者來懷。然後布指知寸，布手知尺，舒肘知尋，十尋而索；百步而堵，三百步而里，千步而井，三井而句烈，三句烈而距；五十里而封，百里而有都邑；乃為畜積衣裘焉，使處者恤行者有興亡。是以蠻夷諸夏雖衣冠不同、言語不合，莫不來至，朝覲於王。故曰：無市而民不乏，無刑而民不違。畢弋田獵之得，不以盈宮室也：徵斂於百姓，非以充府庫也；慢怛以補不足，禮節以損有餘。故曰：多信而寡貌。其禮可守，其信可復，其跡可履其於信也，如四時春秋冬夏。其博有萬民也，如飢而食，如渴而飲，下土之人信之夫！暑熱凍寒，遠若邇；非道邇也，及其明德也。是以兵革不動而威，用利不施而親，此之謂『明主之守也，折衝乎千里之外』，此之謂也。」 |
《新書 - Xin Shu》 | [Western Han (206 BC - 9)] Jia Yi | Books referencing 《新書》 Library Resources |
《卷六》 | Library Resources |
《禮》 | Books referencing 《禮》 Library Resources |
| 2 | 禮: | 禮，鮑魚不登於俎，豈有非禮而可以養太子哉？」尋常之室，無奧剽之位，則父子不別；六尺之輿，無左右之義，則君臣不明。尋常之室，六尺之輿，處無禮即上下踳逆，父子悖亂，而況其大者乎！故道德仁義，非禮不成；教訓正俗，非禮不備；分爭辨訟，非禮不決；君臣上下父子兄弟，非禮不定；宦學事師，非禮不親；班朝治軍，蒞官行法，非禮威嚴不行；禱祠祭祀，供給鬼神，非禮不誠不莊。是以君子恭敬撙節退讓以明禮。 |
《容經》 | Library Resources |
《立容》 | Library Resources |
| 1 | 立容: | 坐以經立之容，胻不差而足不跌，視平衡曰經坐，微俯視尊者之膝曰共坐，仰首視不出尋常之內曰肅坐，廢首低肘曰卑坐。 |
《孔子家語 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家語》 Library Resources |
《王言解》 | Library Resources |
| 6 | 王言解: | 曾子曰：「敢問何謂七教？」孔子曰：「上敬老，則下益孝；上尊齒，則下益弟；上樂施，則下益寬；上親賢，則下擇友；上好德，則下不隱；上惡貪，則下恥爭；上廉讓，則下恥節。此之謂七教。七教者，治民之本也。政教定，則本正矣。凡上者，民之表也。表正則何物不正？是故人君先立仁於己，然後大夫忠而士信，民敦俗樸，男愨而女貞。六者、教之致也。布諸天下四方而不窕，納諸尋常之室而不塞，等之以禮，立之以義，行之以順，則民之棄惡如湯之灌雪焉！」 |
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