| Chinese Text Project |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "復坐，吾語汝" Matched:6. |
| Total 6 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孝經 - Xiao Jing》 | [Warring States (475 BC - 221 BC)] | Books referencing 《孝經》 Library Resources Source Related resources |
《開宗明義 - The Scope and Meaning of the Treatise》 | English translation: James Legge [?] | Library Resources |
| 1 | 開宗明義: | 仲尼居，曾子侍。子曰：「先王有至德要道，以順天下，民用和睦，上下無怨。汝知之乎？」曾子避席曰：「參不敏，何足以知之？」子曰：「夫孝，德之本也，教之所由生也。復坐，吾語汝。身體髮膚，受之父母，不敢毀傷，孝之始也。立身行道，揚名於後世，以顯父母，孝之終也。夫孝，始於事親，中於事君，終於立身。《大雅》云：『無念爾祖，聿脩厥德。』」 |
| The Scope and Meaning...: |
(Once), when Zhong Ni was unoccupied, and his disciple Zeng was sitting by in attendance on him, the Master said, "The ancient kings had a perfect virtue and all-embracing rule of conduct, through which they were in accord with all under heaven. By the practice of it the people were brought to live in peace and harmony, and there was no ill-will between superiors and inferiors. Do you know what it was?" Zeng rose from his mat and said, "How should I, Shen, who am so devoid of intelligence, be able to know this?" The Master said, "(It was filial piety.) Now filial piety is the root of (all) virtue, and (the stem) out of which grows (all moral) teaching. Sit down again, and I will explain the subject to you. Our bodies - to every hair and bit of skin - are received by us from our parents, and we must not presume to injure or wound them. This is the beginning of filial piety. When we have established our character by the practice of the (filial) course, so as to make our name famous in future ages and thereby glorify our parents, this is the end of filial piety. It commences with the service of parents; it proceeds to the service of the ruler; it is completed by the establishment of character. It is said in the Major Odes of the Kingdom: Ever think of your ancestor, Cultivating your virtue." |
《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 |
| 17 | 雜言: | 孔子困於陳、蔡之間，居環堵之內，席三經之席，七日不食，藜羹不糝，弟子皆有饑色，讀詩書治禮不休。子路進諫曰：「凡人為善者天報以福，為不善者天報以禍。今先生積德行，為善久矣。意者尚有遺行乎？奚居隱也！」孔子曰：「由，來，汝不知。坐，吾語汝。子以夫知者為無不知乎？則王子比干何為剖心而死？以諫者為必聽耶？伍子胥何為抉目於吳東門？子以廉者為必用乎？伯夷、叔齊何為餓死於首陽山之下？子以忠者為必用乎？則鮑莊何為而肉枯？荊公子高終身不顯，鮑焦抱木而立枯，介子推登山焚死。故夫君子博學深謀不遇時者眾矣，豈獨丘哉！賢不肖者才也，為不為者人也，遇不遇者時也，死生者命也；有其才不遇其時，雖才不用，苟遇其時，何難之有！故舜耕歷山而逃於河畔，立為天子則其遇堯也。傅說負壤土、釋板築，而立佐天子，則其遇武丁也。伊尹，有莘氏媵臣也，負鼎俎調五味而佐天子，則其遇成湯也。呂望行年五十賣食於棘津，行年七十屠牛朝歌，行年九十為天子師，則其遇文王也。管夷吾束縛膠目，居檻車中，自車中起為仲父，則其遇齊桓公也。百里奚自賣取五羊皮，伯氏牧羊以為卿大夫，則其遇秦穆公也。沈尹名聞天下，以為令尹，而讓孫叔敖，則其遇楚莊王也。伍子胥前多功，後戮死，非其智益衰也，前遇闔廬，後遇夫差也。夫驥厄罷鹽車，非無驥狀也，夫世莫能知也；使驥得王良、造父，驥無千里之足乎？芝蘭生深林，非為無人而不香。故學者非為通也，為窮而不困也，憂而不衰也，此知禍福之始而心不惑也，聖人之深念獨知獨見。舜亦賢聖矣，南面治天下，唯其遇堯也；使舜居桀紂之世，能自免於刑戮固可也，又何官得治乎？夫桀殺關龍逄而紂殺王子比干，當是時，豈關龍逄無知，而比干無惠哉？此桀紂無道之世然也。故君子疾學修身端行，以須其時也。」 |
| 21 | 雜言: | 子夏問仲尼曰：「顏淵之為人也，何若？」曰：「回之信，賢於丘也。」曰：「子貢之為人也，何若？」曰：「賜之敏，賢於丘也。」曰：「子路之為人也，何若？」曰：「由之勇，賢於丘也。」曰：「子張之為人也，何若？」曰：「師之莊，賢於丘也。」於是子夏避席而問曰：「然則四者何為事先生？」曰：「坐，吾語汝。回能信而不能反，賜能敏而不能屈，由能勇而不能怯，師能莊而不能同。兼此四子者，丘不為也。夫所謂至聖之士，必見進退之利，屈伸之用者也。」 |
《脩文》 | Books referencing 《脩文》 Library Resources |
| 30 | 脩文: | 曾子有疾，孟儀往問之。曾子曰：「鳥之將死，必有悲聲；君子集大辟，必有順辭。禮有三儀，知之乎？」對曰：「不識也。」曾子曰：「坐，吾語汝。君子脩禮以立志，則貪慾之心不來；君子思禮以脩身，則怠惰慢易之節不至；君子脩禮以仁義，則忿爭暴亂之辭遠。若夫置樽俎、列籩豆，此有司之事也，君子雖勿能可也。」 |
《算書 - Mathematics》 | Related resources |
《周髀算經 - Zhou Bi Suan Jing》 | [Han] 50 BC-100 | Books referencing 《周髀算經》 Library Resources Source |
《卷上》 | Books referencing 《卷上》 Library Resources |
| 8 | 卷上: | 榮方復歸，思之，數日不能得。復見陳子曰：「方思之以精熟矣。智有所不及，而神有所窮，知不能得。願終請說之。」陳子曰：「復坐，吾語汝。」於是榮方復坐而請。陳子說之曰：「夏至南萬六千里，冬至南十三萬五千里，日中立竿測影。此一者天道之數。周髀長八尺，夏至之日晷一尺六寸。髀者，股也。正晷者，句也。正南千里，句一尺五寸。正北千里，句一尺七寸。日益表南，晷日益長。候句六尺，即取竹，空徑一寸，長八尺，捕影而視之，空正掩日，而日應空之孔。由此觀之，率八十寸而得徑一寸。故以句為首，以髀為股。從髀至日下六萬里，而髀無影。從此以上至日，則八萬里。若求邪至日者，以日下為句，日高為股。句、股各自乘，并而開方除之，得邪至日，從髀所旁至日所十萬里。以率率之，八十里得徑一里。十萬里得徑千二百五十里。故曰，日晷徑千二百五十里。」 |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷九》 | Library Resources |
《孝經》 | Library Resources |
| 1 | 孝經: | 仲尼居，仲尼，孔子字。曾子侍，曾子，孔子弟子也。子曰：先王有至德要道，子者，孔子。以順天下，民用和睦，上下無怨，以，用也。睦，親也。至德以教之，要道以化之，是以民用和睦，上下無怨也。汝知之乎。曾子避席曰：參不敏，何足以知之，參，名也。參不達。子曰：夫孝，德之本也。人之行莫大於孝，故曰德之本也。教之所由生也。教人親愛莫善於孝，故言教之所由生。復坐，吾語汝，身體髪膚，受之父母，不敢毁傷，孝之始也。立身行道，揚名於後世，以顯父母，孝之終也。夫孝，始於事親，中於事君，終於立身，大雅云，無念爾祖，聿修厥德。大雅者，詩之篇名，無念，無忘也。聿，述也。修，治也。為孝之道，無敢忘爾先祖，當修治其德矣。 |
| Total 6 paragraphs. Page 1 of 1. |
|---|