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| Condition 1: References "上食槁壤，下飲黃泉" Matched:8. |
| Total 8 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《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 |
| 15 | 滕文公下: | 匡章曰：「陳仲子豈不誠廉士哉？居於陵，三日不食，耳無聞，目無見也。井上有李，螬食實者過半矣，匍匐往將食之，三咽，然後耳有聞，目有見。」 |
| Teng Wen Gong II: | Kuang Zhang said to Mencius, 'Is not Chen Zhong a man of true self-denying purity? He was living in Wu Ling, and for three days was without food, till he could neither hear nor see. Over a well there grew a plum-tree, the fruit of which had been more than half eaten by worms. He crawled to it, and tried to eat some of the fruit, when, after swallowing three mouthfuls, he recovered his sight and hearing.' | |
| 孟子曰：「於齊國之士，吾必以仲子為巨擘焉。雖然，仲子惡能廉？充仲子之操，則蚓而後可者也。夫蚓，上食槁壤，下飲黃泉。仲子所居之室，伯夷之所築與？抑亦盜跖之所築與？所食之粟，伯夷之所樹與？抑亦盜跖之所樹與？是未可知也。」 | ||
| Mencius replied, 'Among the scholars of Qi, I must regard Zhong as the thumb among the fingers. But still, where is the self-denying purity he pretends to? To carry out the principles which he holds, one must become an earthworm, for so only can it be done. Now, an earthworm eats the dry mould above, and drinks the yellow spring below. Was the house in which Zhong dwells built by a Bo Yi? or was it built by a robber like Zhi? Was the millet which he eats planted by a Bo Yi? or was it planted by a robber like Zhi? These are things which cannot be known.' | ||
| 曰：「是何傷哉？彼身織屨，妻辟纑，以易之也。」 | ||
| 'But,' said Zhang, 'what does that matter? He himself weaves sandals of hemp, and his wife twists and dresses threads of hemp to sell or exchange them.' | ||
| 曰：「仲子，齊之世家也。兄戴，蓋祿萬鍾。以兄之祿為不義之祿而不食也，以兄之室為不義之室而不居也，辟兄離母，處於於陵。他日歸，則有饋其兄生鵝者，己頻顣曰：『惡用是鶃鶃者為哉？』他日，其母殺是鵝也，與之食之。其兄自外至，曰：『是鶃鶃之肉也。』出而哇之。以母則不食，以妻則食之；以兄之室則弗居，以於陵則居之。是尚為能充其類也乎？若仲子者，蚓而後充其操者也。」 | ||
| Mencius rejoined, 'Zhong belongs to an ancient and noble family of Qi. His elder brother Dai received from Gai a revenue of 10,000 zhong, but he considered his brother's emolument to be unrighteous, and would not eat of it, and in the same way he considered his brother's house to be unrighteous, and would not dwell in it. Avoiding his brother and leaving his mother, he went and dwelt in Wu Ling. One day afterwards, he returned to their house, when it happened that some one sent his brother a present of a live goose. He, knitting his eyebrows, said, "What are you going to use that cackling thing for?" By-and-by his mother killed the goose, and gave him some of it to eat. Just then his brother came into the house, and said, "It is the flesh of that cackling thing," upon which he went out and vomited it. Thus, what his mother gave him he would not eat, but what his wife gives him he eats. He will not dwell in his brother's house, but he dwells in Wu Ling. How can he in such circumstances complete the style of life which he professes? With such principles as Zhong holds, a man must be an earthworm, and then he can carry them out.' |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《勸學》 | Books referencing 《勸學》 Library Resources |
| 10 | 勸學: | 螾無爪牙之利，筋骨之強，上食埃土，下飲黃泉，用心一也。蟹八跪而二螯，非蛇蟺之穴，無可寄託者，用心躁也。是故無冥冥之志者，無昭昭之明；無惛惛之事者，無赫赫之功。行衢道者不至，事兩君者不容。目不能兩視而明，耳不能兩聽而聰。螣蛇無足而飛，梧鼠五技而窮。《詩》曰：「尸鳩在桑，其子七兮。淑人君子，其儀一兮。其儀一兮，心如結兮。」故君子結於一也。 |
《大戴禮記 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴禮記》 Library Resources |
《勸學》 | Books referencing 《勸學》 Library Resources |
| 10 | 勸學: | 夫螾無爪牙之利，筋脈之強，上食晞土，下飲黃泉者，用心一也。蟹二螯八足，非蛇夔之穴，而無所寄託者，用心躁也。是故無憤憤之志者，無昭昭之明；無綿綿之事者，無赫赫之功；行跂塗者不至，事兩君者不容；目不能兩視而明，耳不能兩聽而聰；騰蛇無足而騰，鼫鼠五伎而窮。《詩》云：「鳲鳩在桑，其子七兮；淑人君子，其儀一兮；其儀一兮，心若結兮。」君子其結於一也。 |
《論衡 - Lunheng》 | [Eastern Han] 80 Wang Chong | Books referencing 《論衡》 Library Resources |
《刺孟》 | Library Resources |
| 21 | 刺孟: | 匡章子曰：「陳仲子豈不誠廉士乎？居於於陵，三日不食，耳無聞，目無見也。井上有李，螬食實者過半，扶服往，將食之。三咽，然後耳有聞、目有見也。」孟子曰：「於齊國之士，吾必以仲子為巨擘焉！雖然，仲子惡能廉？充仲子之操，則蚓而後可者也。夫蚓、上食槁壤，下飲黃泉。仲子之所居室，伯夷之所築與？抑亦盜跖之所築與？所食之粟，伯夷之所樹與？抑亦盜跖之所樹與？是未可知也。」曰：「是何傷哉？彼身織屨，妻辟纑，以易之也。」曰：「仲子、齊之世家，兄戴，蓋祿萬鍾。以兄之祿為不義之祿，而不食也；以兄之室為不義之室，而弗居也。辟兄離母，處於於陵。他日歸，則有饋其兄生鵝者也，己頻蹙曰：「惡用是鶂鶂者為哉？」他日，其母殺是鵝也，與之食之。其兄自外至，曰：「是鶂鶂之肉也。」出而吐之。以母則不食，以妻則食之；以兄之室則不居，以於陵則居之。是尚能為充其類也乎？若仲子者，蚓而後充其操者也。」 |
| 23 | 刺孟: | 又「仲子惡能廉？充仲子之性，則蚓而後可者也。夫蚓、上食槁壤，下飲黃泉。」是謂蚓為至廉也，仲子如蚓，乃為廉潔耳。今所居之宅，伯夷之所築，所食之粟，伯夷之所樹，仲子居而食之，於廉潔可也。或時食盜跖之所樹粟，居盜跖之所築室，汙廉潔之行矣。用此非仲子，亦復失之。室因人故，粟以屨纑易之，正使盜之所樹築，己不聞知。今兄之不義，有其操矣。操見於眾，昭晳議論，故避於陵，不處其宅，織屨辟纑，不食其祿也。而欲使仲子處於陵之地，避若兄之宅，吐若兄之祿，耳聞目見，昭晳不疑，仲子不處不食，明矣。今於陵之宅，不見築者為誰；粟，不知樹者為誰，何得成室而居之？得成粟而食之？孟子非之，是為太備矣。 |
《道家 - Daoism》 | Related resources |
《文子 - Wenzi》 | [Eastern Han - Jin] 212-231 | Books referencing 《文子》 Library Resources Related resources |
《上德》 | Books referencing 《上德》 Library Resources |
| 4 | 上德: | 老子曰：道以無為有體，視之不見其形，聽之不聞其聲，謂之幽冥者。幽冥者，所以論道，而非道也。夫道者，內視而自反，故人不小學，不大迷，不小惠，不大愚。莫鑒於流潦，而鑒於止水，以其保之，止而不外蕩。月望日奪光，陰不可以承陽，日出星可見，不能與之爭光，末不可以強於本，枝不可以大於幹，上重下輕，其覆必易。一淵不兩蛟，一雌不二雄，一即定，兩即爭。玉在山而草木潤，珠生淵而岸不枯，蚯蚓無筋骨之強，爪牙之利，上食咘堁，下飲黃泉，用心一也。清之為明，杯水可見眸子，濁之為害，河水不見太山，蘭芷不為莫服而不芳，舟浮江海不為莫乘而沉，君子行道不為莫知而慍，性之有也。以清入濁必困辱，以濁入清必覆傾，天二氣即成虹，地二氣即泄藏，人二氣即生病，陰陽不能常，日冬且夏，月不知晝，日不知夜。川廣者魚大，山高者木脩，地廣者德厚，故魚不可以無餌釣，獸不可以空器召。山有猛獸，林木為之不斬，園有螫蟲，葵藿為之不採，國有賢臣，折衝千里，通於道者若車之轉於轂中，不運於己，與之致於千里，終而復始，轉無窮之原也。故舉枉與直，何如不得，舉直與枉，勿與遂往。有鳥將來，張羅而待之，得鳥者羅之一目，今為一目之羅，則無時得鳥，故事或不可前規，物或不可預慮，故聖人畜道待時也。故欲致魚者先通谷，欲來鳥者先樹木，水積而魚聚，木茂而鳥集，為魚得者，非挈而入淵也，為猿得者，非負而上木也，縱之所利而已。足所踐者淺，然待所不踐而後能行，心所知者遍，然待所不知而後能明。川竭而谷虛，丘夷而淵塞，脣亡而齒寒，河水深而讓在山。水靜則清，清則平，平則易，易則見物之形，形不可併，故可以為正。使葉落者，風搖之也，使水濁者，物撓之也，璧鍰之器，礛之功也，莫邪斷割，砥礪之力也，劲與驥致千里而不飛，無裹糧之資而不飢，狡兔得而獵犬烹，高鳥盡而良弓藏，名成功遂身退，天道然也。怒出於不怒，為出於不為，視於無有則得所見，聽於無聲則得所聞。飛鳥反鄉，兔走歸窟，狐死首丘，寒螿洋木，各依其所生也。水火相憎，鼎碛在其間，五味以和，骨肉相愛也，讒人間之，父子相危也。犬豕不擇器而食，俞肥其體，故近死，鳳皇翔於千仞，莫之能致。推固百內而不能自椓，目見百步之外而不能見其眥。因高為山即安而不危，因下為池即淵深而魚鱉歸焉。溝也澇即溢，旱即枯，河海之源淵深而不竭。鱉無耳，而目不可以蔽，精於明也；瞽無目，而耳不可以蔽，精於聰也。混混之水濁，可以濯吾足乎？泠泠之水清，可以濯吾纓乎？絲之為縞也，或為冠，或為远，冠則戴枝之，远則足蹍之。金之勢勝木，一刃不能殘一林之木；土之勢勝水，一掬不能塞江河；水之勢火，一酌不能救一車之薪。冬有雷，夏有雹，寒暑不變其節，霜雪麃麃，日出而流。傾易覆也，倚易翻也，幾易助也，濕易雨也，蘭芷以芳，不得見霜，蟾蜍塗兵，壽在五月之望，精泄者中易殘，華非時者不可食。舌之與齒，孰先弊焉？繩之與矢，孰先直焉？使影曲者形也，使響濁者聲也。與死同病者，難為良醫，與亡國同道者，不可為忠謀。使倡吹竽，使工攝竅，雖中節，以可使決，君形亡焉。聾者不歌，無以自樂，盲者不觀，無以接物。步於林者，不得直道，行於險者，不得履繩，海內其所出，故能大。日不並出，狐不二雄，神龍不匹，猛獸不群，鷙鳥不雙，蓋非橑不蔽日，輪非輻不追疾，橑輪未足恃也。弧弓能射，而非弦不發，發矢之為射，十分之一。飢馬在廄，漠然無聲，投芻其旁，爭心乃生。三寸之管無當，天下不能滿，十石而有塞，百竹而足。循繩而斷即不過，懸衡而量即不差，懸古法以類，有時而遂，杖格之漌，有時而施，是而行之，謂之亂。農夫勞而君子養，愚者言而智者擇，見之明白，處之如玉石，見之黯，必留其謀。百星之明，不如一月之光，十牖畢開，不如一戶之明。蝮蛇不可為足，虎不可為翼，今有六尺之廣，臥而越之，下才不難，立而踰之，上才不易，勢施異也。助祭者得嘗，救鬥者得傷，蔽於不祥之木，為雷霆所撲。日月欲明，濁雲蓋之，河水欲清，沙土穢之，叢蘭欲脩，秋風敗之，人性欲平，嗜欲害之，蒙塵而欲無眯，不可得絜。黃金龜紐，賢者以為佩，土壤布地，能者以為富，故與弱者金玉，不如與之尺素。轂虛而中立三十輻，各盡其力，使一輻獨入，眾輻皆棄，何近遠之能至。橘柚有鄉，萑葦有叢，獸同足者相從游，鳥同翼者相從翔。欲觀九州之地，足無千里之行，無政教之原，而欲為萬民上者，難矣！兇兇者獲，提提者射，故大白若辱，廣德若不足。君子有酒，小人鞭缶，雖不可好，亦可以醜，人之性，便衣綿帛，或射之即被甲，為所不便，以得其便也。三十輻共一轂，各直一鑿，不得相入，猶人臣各守其職也。善用人者，若●之足，眾而不相害，若舌之與齒，堅柔相磨而不相敗。石生而堅，茞生而芳，少而有之，長而逾明。扶之與提，謝之與讓，得之與失，諾之與已，相去千里。再生者不獲，華太早者不須霜而落。汙其準，粉其顙，腐鼠在阼，燒薰於堂，入水而增濡，懷臭而求芳，雖善者不能為工。冬冰可折，夏木可結，時難得而易失。木方盛，終日采之而復生，秋風下霜，一夕而零。質的張而矢射集，林木茂而斧斤入，非或召之也，形勢之所致。乳犬之噬虎，伏雞之搏狸，恩之所加，不量其力。夫待利而登溺者，亦必以將溺之矣，舟能浮能沈，愚者不知足焉。驥驅之不進，引之不止，人君不以取道里。水雖平，必有波，衡雖正，必有差，尺雖齊，必有危，非規矩不能定方員，非準繩無以正曲直，用規矩者，亦有規矩之心。太山之高，倍而不見，秋毫之末，視之可察。竹木有火，不鑽不熏，土中有水，不掘不出，矢之疾，不過二里，跬步不休，跛鱉千里，累土不止，丘山從成。臨河欲魚，不如歸而織網。弓先調而後求勁，馬先順而後求良，人先信而後求能。巧冶不能消木，良匠不能斲冰，物有不可，如之何君子不留意。使人無渡河，可，使河無波，不可。無月不辜，甑終不墮井矣。刺我行者，欲我交，呰我貨者，欲我市，行一棋不足以見知，彈一弦不足以為悲。今有一炭然，掇之爛绯，相近，萬石俱熏，去之十步而死，同氣而異積。有榮華者必有愁悴，上有羅紈下必有麻●，木大者根瞿，山高者基扶。 |
《雜家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《說山訓》 | Books referencing 《說山訓》 Library Resources |
| 2 | 說山訓: | 人不小學，不大迷；不小慧，不大愚。人莫鑒於沫雨，而鑒於澄水者，以其休止不蕩也。詹公之釣，千歲之鯉不能避；曾子攀柩車，引楯者為之止也；老母行歌而動申喜，精之至也；瓠巴鼓瑟，而淫魚出聽；伯牙鼓琴，駟馬仰秣；介子歌龍蛇，而文君垂泣。故玉在山而草木潤，淵生珠而岸不枯。螾無筋骨之強，爪牙之利，上食晞堁，下飲黃泉，用心一也。清之為明，杯水見眸子；濁之為暗，河水不見太山。視日者眩，聽雷者聾；人無為則治，有為則傷。無為而治者，載無也；為者，不能有也；不能無為者，不能有為也。人無言而神，有言則傷。無言而神者載無，有言則傷其神。之神者，鼻之所以息，耳之所以聽，終以其無用者為用矣。 |
《漢代之後 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《蟲豸部四》 | Library Resources |
《蚯蚓》 | Library Resources |
| 2 | 蚯蚓: | 《大戴禮》曰：蚓無爪牙之利、筋脈之強，上食埃土，下蟻蘭泉，用心一也。《文子》、《孫卿子》、《淮南子》同。 |
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