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| Condition 1: References "方二千餘里" Matched:8. |
| Total 8 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《莊子》 Library Resources Source Related resources |
《外篇 - Outer Chapters》 | Library Resources |
《胠篋 - Cutting open Satchels》 | English translation: James Legge [?] | Books referencing 《胠篋》 Library Resources |
| 1 | 胠篋: | 將為胠篋、探囊、發匱之盜而為守備，則必攝緘、縢，固扃、鐍，此世俗之所謂知也。然而巨盜至，則負匱、揭篋、擔囊而趨，唯恐緘、縢、扃、鐍之不固也。然則鄉之所謂知者，不乃為大盜積者也？故嘗試論之，世俗之所謂知者，有不為大盜積者乎？所謂聖者，有不為大盜守者乎？何以知其然邪？昔者齊國鄰邑相望，雞狗之音相聞，罔罟之所布，耒耨之所刺，方二千餘里。闔四竟之內，所以立宗廟社稷，治邑、屋、州、閭、鄉曲者，曷嘗不法聖人哉！然而田成子一旦殺齊君而盜其國。所盜者豈獨其國邪？並與其聖知之法而盜之。故田成子有乎盜賊之名，而身處堯、舜之安，小國不敢非，大國不敢誅，十二世有齊國。則是不乃竊齊國，並與其聖知之法，以守其盜賊之身乎？嘗試論之，世俗之所謂至知者，有不為大盜積者乎？所謂至聖者，有不為大盜守者乎？何以知其然邪？昔者龍逢斬，比干剖，萇弘胣，子胥靡，故四子之賢而身不免乎戮。故盜跖之徒問於跖曰：「盜亦有道乎？」跖曰：「何適而無有道邪？夫妄意室中之藏，聖也；入先，勇也；出後，義也；知可否，知也；分均，仁也。五者不備而能成大盜者，天下未之有也。」由是觀之，善人不得聖人之道不立，跖不得聖人之道不行；天下之善人少而不善人多，則聖人之利天下也少而害天下也多。 |
| Cutting open Satchels:...: | In taking precautions against thieves who cut open satchels, search bags, and break open boxes, people are sure to cord and fasten them well, and to employ strong bonds and clasps; and in this they are ordinarily said to show their wisdom. When a great thief comes, however, he shoulders the box, lifts up the satchel, carries off the bag, and runs away with them, afraid only that the cords, bonds, and clasps may not be secure; and in this case what was called the wisdom (of the owners) proves to be nothing but a collecting of the things for the great thief. Let me try and set this matter forth. Do not those who are vulgarly called wise prove to be collectors for the great thieves? And do not those who are called sages prove to be but guardians in the interest of the great thieves? How do I know that the case is so? Formerly, in the state of Qi, the neighbouring towns could see one another; their cocks and dogs never ceased to answer the crowing and barking of other cocks and dogs (between them). The nets were set (in the water and on the land); and the ploughs and hoes were employed over more than a space of two thousand li square. All within its four boundaries, the establishment of the ancestral temples and of the altars of the land and grain, and the ordering of the hamlets and houses, and of every corner in the districts, large, medium, and small, were in all particulars according to the rules of the sages. So it was; but yet one morning, Tian Cheng-zi killed the ruler of Qi, and stole his state. And was it only the state that he stole? Along with it he stole also the regulations of the sages and wise men (observed in it). And so, though he got the name of being a thief and a robber, yet he himself continued to live as securely as Yao and Shun had done. Small states did not dare to find fault with him; great states did not dare to take him off; for twelve generations (his descendants) have possessed the state of Qi. Thus do we not have a case in which not only did (the party) steal the state of Qi, but at the same time the regulations of its sages and wise men, which thereby served to guard the person of him, thief and robber as he was? Let me try to set forth this subject (still further). Have not there been among those vulgarly styled the wisest, such as have collected (their wealth) for the great chief? And among those styled the most sage such as have guarded it for him? How do I know that it has been so? Formerly, Long-feng was beheaded; Bi-gan had his heart torn out; Chang Hong was ripped open; and Zi-xu was reduced to pulp (in the Chang). Worthy as those four men were, they did not escape such dreadful deaths. The followers of the robber Zhi asked him, saying, 'Has the robber also any method or principle (in his proceedings)?' He replied, 'What profession is there which has not its principles? That the robber in his recklessness comes to the conclusion that there are valuable deposits in an apartment shows his sageness; that he is the first to enter it shows his bravery; that he is the last to quit it shows his righteousness; that he knows whether (the robbery) may be attempted or not shows his wisdom; and that he makes an equal division of the plunder shows his benevolence. Without all these five qualities no one in the world has ever attained to become a great robber.' Looking at the subject in this way, we see that good men do not arise without having the principles of the sages, and that Zhi could not have pursued his course without the same principles. But the good men in the world are few, and those who are not good are many - it follows that the sages benefit the world in a few instances and injure it in many. |
《史書 - Histories》 | Related resources |
《史記 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史記》 Library Resources Source Related resources |
《列傳》 | Books referencing 《列傳》 Library Resources |
《蘇秦列傳》 | Library Resources |
| 5 | 蘇秦列傳: | 去游燕，歲餘而後得見。說燕文侯曰：「燕東有朝鮮、遼東，北有林胡、樓煩，西有雲中、九原，南有♀、易水，地方二千餘里，帶甲數十萬，車六百乘，騎六千匹，粟支數年。南有碣石、鴈門之饒，北有棗栗之利，民雖不佃作而足於棗栗矣。此所謂天府者也。 |
| 12 | 蘇秦列傳: | 「當今之時，山東之建國莫彊於趙。趙地方二千餘里，帶甲數十萬，車千乘，騎萬匹，粟支數年。西有常山，南有河漳，東有清河，北有燕國。燕固弱國，不足畏也。秦之所害於天下者莫如趙，然而秦不敢舉兵伐趙者，何也？畏韓、魏之議其後也。然則韓、魏，趙之南蔽也。秦之攻韓、魏也，無有名山大川之限，稍蠶食之，傅國都而止。韓、魏不能支秦，必入臣於秦。秦無韓、魏之規，則禍必中於趙矣。此臣之所為君患也。 |
| 26 | 蘇秦列傳: | 因東說齊宣王曰：「齊南有泰山，東有瑯邪，西有清河，北有勃海，北所謂四塞之國也。齊地方二千餘里，帶甲數十萬，粟如丘山。三軍之良，五家之兵，進如鋒矢，戰如雷霆，解如風雨。即有軍役，未嘗倍泰山，絕清河，涉勃海也。臨菑之中七萬戶，臣竊度之，不下戶三男子，三七二十一萬，不待發於遠縣，而臨菑之卒固已二十一萬矣。臨菑甚富而實，其民無不吹竽鼓瑟，彈琴擊筑，鬬雞走狗，六博蹋鞠者。臨菑之涂，車轂擊，人肩摩，連衽成帷，舉袂成幕，揮汗成雨，家殷人足，志高氣揚。夫以大王之賢與齊之彊，天下莫能當。今乃西面而事秦，臣竊為大王羞之。 |
《戰國策 - Zhan Guo Ce》 | [Warring States - Western Han] 350 BC-6 BC | Books referencing 《戰國策》 Library Resources Related resources |
《齊策》 | Books referencing 《齊策》 Library Resources |
《齊一》 | Library Resources |
《蘇秦為趙合從說齊宣王》 | Library Resources |
| 1 | 蘇秦為趙... : | 蘇秦為趙合從，說齊宣王曰：「齊南有太山，東有琅邪，西有清河，北有渤海，此所謂四塞之國也。齊地方二千里，帶甲數十萬，粟如丘山。齊車之良，五家之兵，疾如錐矢，戰如雷電，解如風雨，即有軍役，未嘗倍太山、絕清河、涉渤海也。臨淄之中七萬戶，臣竊度之，下戶三男子，三七二十一萬，不待發於遠縣，而臨淄之卒，固以二十一萬矣。臨淄甚富而實，其民無不吹竽、鼓瑟、擊筑、彈琴、鬥雞、走犬、六博、蹹踘者；臨淄之途，車猸擊，人肩摩，連衽成帷，舉袂成幕，揮汗成雨；家敦而富，志高而揚。夫以大王之賢與齊之強，天下不能當。今乃西面事秦，竊為大王羞之。且夫韓、魏之所以畏秦者，以與秦接界也。兵出而相當，不至十日，而戰勝存亡之機決矣。韓、魏戰而勝秦，則兵半折，四境不守；戰而不勝，以亡隨其後。是故韓、魏之所以重與秦戰而輕為之臣也。今秦攻齊則不然，倍韓、魏之地，至闈陽晉之道，徑亢父之險，車不得方軌，馬不得並行，百人守險，千人不能過也。秦雖欲深入，則狼顧，恐韓、魏之議其後也。是故恫疑虛猲，高躍而不敢進，則秦不能害齊，亦已明矣。夫不深料秦之不奈我何也，而欲西面事秦，是群臣之計過也。今無臣事秦之名，而有強國之實，臣固願大王之少留計。」齊王曰：「寡人不敏，今主君以趙王之教詔之，敬奉社稷以從。」 |
《燕策》 | Library Resources |
《燕一》 | Library Resources |
《蘇秦將為從北說燕文侯》 | Library Resources |
| 1 | 蘇秦將為... : | 蘇秦將為從，北說燕文侯曰：「燕東有朝鮮、遼東，北有林胡、樓煩，西有云中、九原，南有呼沱、易水。地方二千餘里，帶甲數十萬，車七百乘，騎六千匹，粟支十年。南有碣石、雁門之饒，北有棗粟之利，民雖不由田作，棗栗之實，足食與民矣。此所謂天府也。夫安樂無事，不見覆軍殺將之憂，無無過燕矣。大王知其所以然乎？夫燕之所以不犯寇被兵者，以趙之為蔽於南也。秦、趙五戰，秦再勝而趙三勝。秦、趙相弊，而王以全燕制其後，此燕之所以不犯難也。且夫秦之攻燕也，逾云中、九原，過代、上穀，彌地踵道數千里，雖得燕城，秦計固不能守也。秦之不能害燕亦明矣。今趙之攻燕也，發興號令，不至十日，而數十萬之中，軍於東垣矣。度呼沱，涉易水，不至四五日，距國都矣。故曰，秦之攻燕也，戰於千里之外；趙之攻燕也，戰於百里之內。夫不憂百里之患，而重千里之外，計無過於此者。是故愿大王與趙從秦，天下為一，則國必無患矣。」 |
《漢代之後 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《州郡部六》 | Library Resources |
《河南道下》 | Library Resources |
| 37 | 河南道下: |
《史記》曰：齊有清濟、濁河，可以為固；長城鉅防，足以為塞。 又曰：蘇秦東說齊宣王曰：「齊南有泰山，東有瑯琊，西有清河。北有渤海，此所謂四塞之國也。齊地方二千餘里，齊軍之良，進如鋒矢，戰如雷霆，解如風雨。即有軍役，未嘗倍泰山，絕清河，涉渤海也。臨淄甚富，其民無不吹簫，鼓瑟彈琴，擊筑，斗雞走狗。臨淄之涂，車轂相擊，人肩相摩，連袂成帷，舉袂成幕，揮汗成雨，家給人足，志氣高揚。 又曰：齊所以名齊者，有天齊祠也。 |
《兵部八十三》 | Library Resources |
《戟上》 | Library Resources |
| 11 | 戟上: |
《漢書》曰：項羽令壯士挑戰。漢有善騎射曰樓煩，應劭曰：樓煩，今樓煩縣是也。楚戰三合，樓煩輒射殺之。羽大怒，自披甲持戟挑戰。樓煩欲射，羽瞋目叱之，樓煩目不能視，手不能發，走還入壁，不復敢出。 又曰：田肯賀上曰：「秦形勝之國也，帶河阻山，懸隔千里，持戟百萬。懸隔，千里之外，秦得百二焉。齊地方二千里，持戟百方，齊得十二焉，非親子弟莫可使王齊者也。」 又曰：奉天子法駕，迎皇帝代邸，皇帝入未央宮，有謁者十人持戟衛端門。曰：「天子在，足下何為者？」不得入。 又曰：漢七年，長樂宮成，於是皇帝輦出房，百官執戟傳警，引諸侯王以下至吏六百石，以次奉駕。 又曰：息夫躬云：「諸曹以下，仆遬音速。不足數。卒有強弩圍城，長戟指闕，陛下誰與備之。」 又曰：晁錯上言曰：「兩陣相近，平地淺草，可前可後，此長戟之地也。劍盾三不當一。」 又曰：灌夫字仲儒，父孟死吳軍。夫奮曰：「愿取吳王若將軍之頭，以報父仇。」於是夫披甲持戟，募軍中壯士所善愿從數十人。及出壁門，莫敢前，獨兩人及從奴十餘騎馳入吳軍，至戲音麾。下，所殺傷數十人。 又曰：揚雄位不過執戟。 又曰：八月，飲酎行祠孝昭廟。是時，霍氏外孫代郡太守任宣坐謀反誅。宣子章為公車丞，亡在渭城界中，夜，袨服入廟，執戟立廟門，待上至，欲為逆，發覺，伏誅。 |
| Total 8 paragraphs. Page 1 of 1. |
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