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| Scope: Request type: Paragraph |
| Condition 1: References "因地之利" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孝经 - Xiao Jing》 | [Warring States (475 BC - 221 BC)] | Books referencing 《孝经》 Library Resources Source Related resources |
《三才 - Filial Piety in Relation to the Three Powers》 | English translation: James Legge [?] | Books referencing 《三才》 Library Resources |
| 1 | 三才: | 曾子曰：“甚哉，孝之大也！”子曰：“夫孝，天之经也，地之义也，民之行也。天地之经，而民是则之。则天之明，因地之利，以顺天下。是以其教不肃而成，其政不严而治。先王见教之可以化民也，是故先之以博爱，而民莫遗其亲，陈之德义，而民兴行。先之以敬让，而民不争；导之以礼乐，而民和睦；示之以好恶，而民知禁。《诗》云：‘赫赫师尹，民具尔瞻。’” |
| Filial Piety in Relation...: |
The disciple Zeng said, "Immense indeed is the greatness of filial piety!" The Master replied, "Yes, filial piety is the constant (method) of Heaven, the righteousness of Earth, and the practical duty of Man. Heaven and earth invariably pursue the course (that may be thus described), and the people take it as their pattern. (The ancient kings) imitated the brilliant luminaries of heaven and acted in accordance with the (varying) advantages afforded by earth, so that they were in accord with all under heaven, and in consequence their teachings, without being severe, were successful, and their government, without being rigorous, secured perfect order. The ancient kings, seeing how their teachings could transform the people, set before them therefore an example of the most extended love, and none of the people neglected their parents. They set forth to them (the nature of) virtue and righteousness, and the people roused themselves to the practice of them. They went before them with reverence and yielding courtesy, and the people had no contentions. They led them on by the rules of propriety and by music, and the people were harmonious and benignant. They showed them what they loved and what they disliked, and the people understood their prohibitions. It is said in the Book of Poetry: Awe-inspiring are you, O Grand-Master Yin, And the people all look up to you." |
《春秋繁露 - Chun Qiu Fan Lu》 | [Western Han (206 BC - 9)] Dong Zhong Shu | Books referencing 《春秋繁露》 Library Resources Related resources |
《四祭》 | Library Resources |
| 1 | 四祭: | 古者岁四祭。四祭者，因四时之所生孰，而祭其先祖父母也。故春曰祠，夏曰祗，秋曰尝，冬曰蒸。此言不失其时，以奉祭先祖也。过时不祭，则失为人子之道也。祠者，以正月始食韭也；祗者，以四月食麦也；尝者，以七月尝黍稷也；蒸者，以十月进初稻也。此天之经也，地之义也。孝子孝妇，缘天之时，因地之利。艺之稻麦黍稷，菜生谷熟，永思吉日，供具祭物，齐戒沐浴，洁清致敬，祀其先祖父母。孝子孝妇不使时过，己处之以爱敬，行之以恭让，亦殆免于罪矣。 |
《史书 - Histories》 | Related resources |
《盐铁论 - Yan Tie Lun》 | [Western Han] 81 BC-9 Huan Kuan | Books referencing 《盐铁论》 Library Resources |
《卷二》 | Library Resources |
《忧边》 | Library Resources |
| 4 | 忧边: | 文学曰：“夫欲安民富国之道，在于反本，本立而道生。顺天之理，因地之利，即不劳而功成。夫不修其源而事其流，无本以统之，虽竭精神，尽思虑，无益于治。欲安之适足以危之，欲救之适足以败之。夫治乱之端，在于本末而已，不至劳其心而道可得也。孔子曰：‘不通于论者难于言治，道不同者，不相与谋。’今公卿意有所倚，故文学之言，不可用也。” |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷九》 | Library Resources |
《孝经》 | Library Resources |
| 7 | 孝经: | 曾子曰：甚哉。孝之大也。上从天子下至庶人皆当为孝无终始，曾子乃知孝之为大。子曰：夫孝，天之经也。春秋冬夏，物有死生，天之经也。地之义也。山川高下，水泉流通，地之义也。民之行也。孝悌恭敬，民之行也。天地之经，而民是则之，天有四时，地有高下，民居其间，当是而则之。则天之明，则，视也。视天四时无失其早晚也。因地之利，因地高下所宜何等。以顺天下，是以其教不肃而成，以，用也。用天四时地利，顺治天下，下民皆乐之，是以其教不肃而成也。其政不严而治，政不烦苛，故不严而治也。先王见教之可以化民也。见因天地教化民之易也。是故先之以博爱，而民莫遗其亲，先修人事，流化于民也。陈之以德义，而民兴行，上好义，则民莫敢不服也。先之以敬让，而民不争，若文王敬让于朝，虞，芮推畔于野，上行之则下效法之。道之以礼乐，而民和睦，上好礼则民莫敢不敬。示之以好恶，而民知禁。善者赏之，恶者罚之，民知禁，不敢为非也。 |
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