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| Scope: Pre-Qin and Han Request type: Paragraph |
| Condition 1: Contains text "两" Matched:3375. |
| Total 2241 paragraphs. Page 1 of 225. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 225 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《論語 - The Analects》 | [Spring and Autumn - Warring States] 480 BC-350 BC English translation: James Legge [?] | Books referencing 《論語》 Library Resources Source Related resources |
《八佾 - Ba Yi》 | English translation: James Legge [?] | Books referencing 《八佾》 Library Resources |
| 22 | 八佾: | 子曰：「管仲之器小哉！」或曰：「管仲儉乎？」曰：「管氏有三歸，官事不攝，焉得儉？」「然則管仲知禮乎？」曰：「邦君樹塞門，管氏亦樹塞門；邦君為兩君之好，有反坫，管氏亦有反坫。管氏而知禮，孰不知禮？」 |
| Ba Yi: | The Master said, "Small indeed was the capacity of Guan Zhong!" Some one said, "Was Guan Zhong parsimonious?" "Guan," was the reply, "had the San Gui, and his officers performed no double duties; how can he be considered parsimonious?" "Then, did Guan Zhong know the rules of propriety?" The Master said, "The princes of States have a screen intercepting the view at their gates. Guan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Guan had also such a stand. If Guan knew the rules of propriety, who does not know them?" |
《子罕 - Zi Han》 | English translation: James Legge [?] | Books referencing 《子罕》 Library Resources |
| 8 | 子罕: | 子曰：「吾有知乎哉？無知也。有鄙夫問於我，空空如也，我叩其兩端而竭焉。」 |
| Zi Han: | The Master said, "Am I indeed possessed of knowledge? I am not knowing. But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it." |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《盡心下 - Jin Xin II》 | English translation: James Legge [?] | Books referencing 《盡心下》 Library Resources |
| 50 | 盡心下: | 孟子曰：「有人曰：『我善為陳，我善為戰。』大罪也。國君好仁，天下無敵焉。南面而征北狄怨，東面而征西夷怨。曰：『奚為後我？』武王之伐殷也，革車三百兩，虎賁三千人。王曰：『無畏！寧爾也，非敵百姓也。』若崩厥角稽首。征之為言正也，各欲正己也，焉用戰？」 |
| Jin Xin II: | Mencius said, 'There are men who say "I am skilful at marshalling troops, I am skilful at conducting a battle!" They are great criminals. If the ruler of a State love benevolence, he will have no enemy in the kingdom. When Tang was executing his work of correction in the south, the rude tribes on the north murmured. When he was executing it in the east, the rude tribes on the west murmured. Their cry was "Why does he make us last?" When king Wu punished Yin, he had only three hundred chariots of war, and three thousand life-guards. The king said, "Do not fear. Let me give you repose. I am no enemy to the people!" On this, they bowed their heads to the earth, like the horns of animals falling off. "Royal correction" is but another word for rectifying. Each State wishing itself to be corrected, what need is there for fighting?' | |
| 68 | 盡心下: | 高子曰：「禹之聲，尚文王之聲。」 |
| Jin Xin II: | The disciple Gao said, 'The music of Yu was better than that of king Wen.' | |
| 孟子曰：「何以言之？」 | ||
| Mencius observed, 'On what ground do you say so?' | ||
| 曰：「以追蠡。」 | ||
| And the other replied, 'Because at the pivot the knob of Yu's bells is nearly worn through.' | ||
| 曰：「是奚足哉？城門之軌，兩馬之力與？」 | ||
| Mencius said, 'How can that be a sufficient proof? Are the ruts at the gate of a city made by a single two-horsed chariot?' |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《曲禮上 - Qu Li I》 | English translation: James Legge [?] | Books referencing 《曲禮上》 Library Resources |
| 21 | 曲禮上: | 幼子常視毋誑，童子不衣裘裳。立必正方。不傾聽。長者與之提攜，則兩手奉長者之手。負劍辟咡詔之，則掩口而對。 |
| Qu Li I: | A boy should never he allowed to see an instance of deceit. A lad should not wear a jacket of fur nor the skirt. He must stand straight and square, and not incline his head in hearing. When an elder is holding him with the hand, he should hold the elder's hand with both his hands. When the elder has shifted his sword to his back and is speaking to him with the side of his face bent, down, he should cover his mouth with his hand in answering. | |
| 31 | 曲禮上: | 將即席，容毋怍。兩手摳衣去齊尺。衣毋撥，足毋蹶。先生書策琴瑟在前，坐而遷之，戒勿越。虛坐盡後，食坐盡前。坐必安，執爾顏。長者不及，毋儳言。正爾容，聽必恭。毋剿說，毋雷同。必則古昔，稱先王。 |
| Qu Li I: | When (a pupil) is about to go to his mat, he should not look discomposed. With his two hands he should hold up his lower garment, so that the bottom of it may be a cubit from the ground. His clothes should not hang loosely about him, nor should there be any hurried movements of his feet. If any writing or tablets of his master, or his lute or cithern be in the way, he should kneel down and remove them, taking care not to disarrange them. When sitting and doing nothing, he should keep quite at the back (of his mat); when eating, quite at the front of it. He should sit quietly and keep a watch on his countenance. If there be any subject on which the elder has not touched, let him not introduce it irregularly. Let him keep his deportment correct, and listen respectfully. Let him not appropriate (to himself) the words (of others), nor (repeat them) as (the echo does the) thunder. If he must (adduce proofs), let them be from antiquity, with an appeal to the ancient kings. |
《檀弓上 - Tan Gong I》 | Books referencing 《檀弓上》 Library Resources |
| 49 | 檀弓上: | 孔子蚤作，負手曳杖，消搖於門，歌曰：「泰山其頹乎？梁木其壞乎？哲人其萎乎？」既歌而入，當戶而坐。子貢聞之曰：「泰山其頹，則吾將安仰？梁木其壞、哲人其萎，則吾將安放？夫子殆將病也。」遂趨而入。夫子曰：「賜！爾來何遲也？夏后氏殯於東階之上，則猶在阼也；殷人殯於兩楹之間，則與賓主夾之也；周人殯於西階之上，則猶賓之也。而丘也殷人也。予疇昔之夜，夢坐奠於兩楹之間。夫明王不興，而天下其孰能宗予？予殆將死也。」蓋寢疾七日而沒。 |
| Tan Gong I: | Confucius rose early (one day), and with his hands behind him, and trailing his staff, moved slowly about near the door, singing, "The great mountain must crumble; The strong beam must break; The wise man must wither away like a plant.' Having thus sung, he entered and sat down opposite the door. Zi-gong had heard him, and said, 'If the great mountain crumble, to what shall I look up? If the strong beam break, (on what shall I lean)? If the wise man wither like a plant, whom, shall I imitate? The Master, I am afraid, is going to be ill.' He then hastened into the house. The Master said, Ci, what makes you so late? Under the sovereigns of Xia, the body was dressed and coffined at the top of the steps on the east, so that it was where the deceased used to go up (as master of the house). The people of Yin performed the same ceremony between the two pillars, so that the steps for the host were on one side of the corpse, and those for the guest on the other. The people of Zhou perform it at the top of the western steps, treating the deceased as if he were a guest. I am a man (descended from the house) of Yin, and last night I dreamt that I was sitting with the offerings to the dead by my side between the two pillars. Intelligent kings do not arise; and what one under heaven s able to take me as his Master? I apprehend I am about to die.' With this he took to his bed, was ill for seven days, and died. |
《曾子問 - Zengzi Wen》 | English translation: James Legge [?] | Books referencing 《曾子問》 Library Resources |
| 20 | 曾子問: | 曾子問曰：「古者師行，無遷主，則何主？」 |
| Zengzi Wen: | Zeng-zi asked, 'Anciently, when they marched on an expedition, and carried no displaced tablets with them, what did they make their chief consideration?' | |
| 孔子曰：「主命。」 | ||
| Confucius said, 'They made the instructions from the tablet their chief consideration.' | ||
| 問曰：「何謂也？」 | ||
| 'What does that mean?' asked the other. | ||
| 孔子曰：「天子、諸侯將出，必以幣帛皮圭告于祖禰，遂奉以出，載于齊車以行。每舍，奠焉而後就舍。反必告，設奠卒，斂幣玉，藏諸兩階之間，乃出。蓋貴命也。」 | ||
| Confucius said, 'When the son of Heaven or the prince of a state was about to go forth, he would, with gifts of silk, skins, and jade-tokens, announce his purpose at the shrines of his grandfather and father. He then took those gifts with him, conveying them on the march in the carriage of Reverence. At every stage (of the march), he would place offerings of food by them, and afterwards occupy the station. On returning, they would make announcement (at the same shrines), and when they had set forth (again) their offerings, they would collect the silk and jade, and bury them between the steps (leading) up to the fane of the high ancestor; after which they left the temple. This was how they made the instructions they received their chief consideration.' |
《明堂位 - Ming Tang Wei》 | English translation: James Legge [?] | Books referencing 《明堂位》 Library Resources |
| 24 | 明堂位: | 有虞氏之兩敦，夏后氏之四連，殷之六瑚，周之八簋。 |
| Ming Tang Wei: | They had the two dui of the lord of Yu (for holding the grain at sacrifices); the four lian of Xia; the six hu of Yin; and the eight gui of Zhou. |
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