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| Scope: Pre-Qin and Han Request type: Paragraph |
| Condition 1: Contains text "言不信" Matched:28. |
| Total 26 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 |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《緇衣 - Zi Yi》 | English translation: James Legge [?] | Books referencing 《緇衣》 Library Resources |
| 18 | 緇衣: | 子曰：「下之事上也，身不正，言不信，則義不壹，行無類也。」 |
| Zi Yi: | The Master said, 'In the service by an inferior of his superior, if his personal character be not correct, his words will not be believed; and in this case their views will not be the same, and the conduct (of the superior) will not correspond (to the advice given to him).' |
《儒行 - Ru Xing》 | English translation: James Legge [?] | Books referencing 《儒行》 Library Resources |
| 17 | 儒行: | 儒有合志同方，營道同術；并立則樂，相下不厭；久不相見，聞流言不信；其行本方立義，同而進，不同而退。其交友有如此者。 |
| Ru Xing: | 'The scholar has those with whom he agrees in aim, and pursues the same objects, with whom he cultivates the same course, and that by the same methods; when they stand on the same level with him, he rejoices in them; if their standing be below his, he does not tire of them; if for long he has not seen them, and hears rumours to their prejudice, he does not believe them; his actions are rooted in correctness, and his standing in what is right; if they proceed in the same direction with him, he goes forward with them, if not in the same direction, he withdraws from them - so is he in his intercourse with his friends. |
《說苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《說苑》 Library Resources |
《雜言》 | Books referencing 《雜言》 Library Resources |
| 16 | 雜言: | 孔子遭難陳、蔡之境，絕糧，弟子皆有饑色，孔子歌兩柱之間。子路入見曰：「夫子之歌，禮乎？」孔子不應，曲終而曰：「由，君子好樂為無驕也，小人好樂為無懾也，其誰知之？子不我知而從我者乎？」子路不悅，援干而舞，三終而出。及至七日，孔子脩樂不休，子路慍見曰：「夫子之脩樂，時乎？」孔子不應，樂終而曰：「由，昔者齊桓霸心生于莒，句踐霸心生於會稽，晉文霸心生於驪氏，故居不幽，則思不遠，身不約則智不廣，庸知而不遇之。」於是興，明日免於厄。子貢執轡曰：「二三子從夫子而遇此難也，其不可忘也！」孔子曰：「惡是何也？語不云乎？三折肱而成良醫。夫陳、蔡之間，丘之幸也。二三子從丘者皆幸人也。吾聞人君不困不成王，列士不困不成行。昔者湯困於呂，文王困於羑里，秦穆公困於殽，齊桓困於長勺，句踐困於會稽，晉文困於驪氏。夫困之為道，從寒之及煖，煖之及寒也，唯賢者獨知而難言之也。《易》曰：『困亨貞，大人吉，無咎。有言不信。』聖人所與人難言信也。」 |
《韓詩外傳 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韓詩外傳》 Library Resources |
《卷六》 | Books referencing 《卷六》 Library Resources |
| 9 | 卷六: | 子曰：「不學而好思，雖知不廣矣；學而慢其身，雖學不尊矣。不以誠立，雖立不久矣；誠未著而好言，雖言不信矣。美材也，而不聞君子之道，隱小物以害大物者，災必及身矣。」《詩》曰：「其何能淑，載胥及溺。」 |
《大戴禮記 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴禮記》 Library Resources |
《曾子立事》 | Books referencing 《曾子立事》 Library Resources |
| 22 | 曾子立事: | 君子亂言而弗殖，神言弗致也，道遠日益云。眾信弗主，靈言弗與，人言不信不和。 |
《中論 - Zhong Lun》 | [Eastern Han (25 - 220)] Xu Gan | Books referencing 《中論》 Library Resources |
《夭壽》 | Library Resources |
| 1 | 夭壽: | 或問：「孔子稱『仁者壽』，而顏淵早夭；『積善之家必有餘慶』，而比干、子胥身陷大禍，豈聖人之言不信而欺後人耶？故司空潁川荀爽論之，以為古人有言，死而不朽，謂『太上有立德，其次有立功，其次有立言。』其身歿矣，其道猶存。故謂之『不朽』。夫形體者、人之精魄也，德義令聞者、精魄之榮華也。君子愛其形體，故以成其德義也。夫形體固自朽弊消亡之物，壽與不壽，不過數十歲；德義立與不立，差數千歲，豈可同日言也哉！顏淵時有百年之人，今寧復知其姓名耶？《詩》云：『萬有千歲，眉壽無有害。』人豈有萬壽千歲者，皆令德之謂也。由此觀之，『仁者壽』、豈不信哉！《傳》曰：『所好有甚於生者，所惡有甚於死者。』比干、子胥皆重義輕死者也，以其所輕，獲其所重，求仁得仁，可謂慶矣！ |
《孔子家語 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家語》 Library Resources |
《儒行解》 | Library Resources |
| 17 | 儒行解: | 儒有合志同方，營道同術，竝立則樂，相下不厭，久別則聞流言不信；義同而進，不同而退；其交有如此者。 |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷一 - Book 1》 | Library Resources |
《修身 - Self-cultivation》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 修身: | 志不彊者智不達，言不信者行不果。據財不能以分人者，不足與友。守道不篤，偏物不博，辯是非不察者，不足與游。本不固者末必幾，雄而不脩者，其後必惰，原濁者流不清，行不信者名必秏1。名不徒生而譽不自長，功成名遂，名譽不可虛假，反之身者也。務言而緩行，雖辯必不聽。多力而伐功，雖勞必不圖。慧者心辯而不繁說，多力而不伐功，此以名譽揚天下。言無務為多而務為智，無務為文而務為察。故彼智無察，在身而情，反其路者也。善無主於心者不留，行莫辯於身者不立。名不可簡而成也，譽不可巧而立也，君子以身戴行者也。思利尋焉，忘名忽焉，可以為士於天下者，未嘗有也。 |
| Self-cultivation: |
His wisdom will not be far-reaching whose purpose is not firm. His action will not be effective whose promises are not kept. He who will not share his possessions with others is not worthy to be a friend. And he who does not stand firm on principles and has neither wide knowledge nor penetrating judgment, is not worthy to be a companion. Just as a weak trunk will have but small branches, so, mere bravery without cultivation will result in dissipation. And just as a dirty source will issue in an impure stream, so unfaithful conduct will unfavourably affect one's fame. For, fame does not spring up out of nothing, nor does praise grow by itself. Fame follows upon success and is not obtainable by hypocrisy. He will not be listened to who talks much but is slow in action, even though he is discerning. He will not accomplish anything, who is capable but likes to boast of his feats, even though he drudges. The wise discerns all in his mind but speaks simply, and he is capable but does not boast of his deeds. And, so his name is exalted the world over. In speech, not quantity but ingenuity, not eloquence but insight, should be cultivated. If one is not wise and without insight, breeding only dissipation in one's personality, this is just the contrary of what should be cultivated. Any virtue that does not spring from the heart will not remain and any (result of) action that is not aimed at by one's self will not stay. There is no short cut to fame and there is no trick to praise. The superior man regards his body but as the vehicle for his character. None who places much importance on personal gains but lightly sacrifices his fame has ever become a gentleman in the world. 1. 秏 : Originally read: "耗". Corrected by 孫詒讓《墨子閒詁》 |
《道家 - Daoism》 | Related resources |
《道德經 - Dao De Jing》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《道德經》 Library Resources Source Related resources |
| 81 | 道德經: | 信言不美，美言不信。善者不辯，辯者不善。知者不博，博者不知。聖人不積，既以為人己愈有，既以與人己愈多。天之道，利而不害；聖人之道，為而不爭。 |
| Dao De Jing: |
(The manifestation of simplicity) Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Dao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Dao) are not extensively learned; the extensively learned do not know it. The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself. With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive. |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《德經》 | Library Resources |
《顯質》 | Library Resources |
| 1 | 顯質: | 信言不美，信者，如其實也。不美者，朴且質也。美言不信。美言者，滋美之華辭。不信者，飾偽多空虛也。善者不辯，善者，以道修身也。不綵文也。辯者不善。辯者，謂巧言也。不善者，舌致患也。山有玉，掘其山；水有珠，濁其淵；辯口多言，亡其身。知者不博，知者，謂知道之士。不博者，守一元也。博者不知。博者，多見聞也。不知者，失要真也。聖人不積，聖人積德不積財，有德以教愚，有財以與貧也。既以為人己愈有，既以為人施設德化，己愈有德。既以與人己愈多。既以財賄布施與人，而財益多，如日月之光，無有盡時。天之道，利而不害；天生萬物，愛育之，令長大，無所傷害也。聖人之道，為而不爭。聖人法天所施為，化成事就，不與下爭功名，故能全其聖功也。 |
| Total 26 paragraphs. Page 1 of 3. Jump to page 1 2 3 |
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