| Chinese Text Project |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "不可勝數" Matched:140. |
| Total 134 paragraphs. Page 1 of 14. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 14 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《韓詩外傳 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韓詩外傳》 Library Resources |
《卷十》 | Library Resources |
| 7 | 卷十: | 東海有勇士曰菑丘訢，以勇猛聞於天下。遇神淵曰飲馬，其僕曰：「飲馬於此者，馬必死。」曰：「以訢之言飲之。」其馬果沈。菑丘訢去朝服，拔劍而入，三日三夜，殺三蛟一龍而出，雷神隨而擊之，十日十夜，眇其左目。要離聞之，往見之，曰：「訢在乎？」曰：「送有喪者。」往見訢於墓，曰：「聞雷神擊子，十日十夜，眇子左目。夫天怨不全日，人怨不旋踵。至今弗報，何也？」叱而去，墓上振憤者，不可勝數。要離歸，謂門人曰：「菑丘訢、天下之勇士也。今日、我辱之人中，是其必來攻我。暮無閉門，寢無閉戶。」菑丘訢果夜來，拔劍住要離頸曰：「子有死罪三：辱我以人中，死罪一也；暮不閉門，死罪二也；寢不閉戶，死罪三也。」要離曰：「子待我一言：〔子有三不肖，昏暮〕來謁，不肖一也；拔劍不刺，不肖二也；刃先辭後，不肖三也。能殺我者、是毒藥之死耳。」菑丘訢引劍而去，曰：「嘻！所不若者，天下惟此子爾！」傳曰：「公子目夷以辭得國，今要離以辭得身。言不可不文，猶若此乎！」《詩》曰：「辭之懌矣，民之莫矣。」 |
《新序 - Xin Xu》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《新序》 Library Resources |
《善謀下》 | Library Resources |
| 12 | 善謀下: | 高皇帝五年，齊人婁敬戍隴西，過雒陽，脫輅輓，見齊人虞將軍曰：「臣願見上言便宜事。」虞將軍欲以鮮衣。婁敬曰：「臣衣帛，衣帛見；衣褐，衣褐見，不敢易。」虞將軍入言上，上召見，賜食已而問，敬對曰：「陛下都雒陽，豈欲與周室比隆哉？」上曰：「然。」敬曰：「陛下取天下，與周室異。周之先自后稷，堯封之邰，積德累善十餘世，公嬌避桀居邠，大王以狄伐去邠，杖馬策居岐國，人爭歸之，及文王為西伯，斷虞芮訟，始受命，呂望、伯夷自海濱來歸之，武王伐紂，不期而會孟津上八百諸侯，滅殷，成王即位，周公之屬傅相，乃營成周雒邑，以為天下中，諸侯四方，納貢職道里均矣。有德則易以王，無德則易以亡，凡居此者，欲令周務德以致人，不欲恃險阻，令後世驕奢以虐民。及周之衰分為兩，天下莫朝，周不能制，非德薄，形勢弱也。今陛下起豐擊沛，收卒三千人，以之徑往卷蜀漢，定三秦，與項羽大戰七十，小戰四十，使天下民肝腦塗地，父子暴骨中野，不可勝數，哭泣之聲未絕，傷夷者未收，而欲比隆成康周公之時，臣竊以為不侔矣。且夫秦地被山帶河，四塞以為固，卒然有急，百萬之眾可具。因秦之固，資甚美膏腴之地，此謂天府。陛下入關而都，山東雖亂，秦故地可全而有也。夫與人鬥而不搤其亢，拊其背，未全勝也。」 |
《潛夫論 - Qian Fu Lun》 | [Eastern Han] 102-167 Wang Fu | Books referencing 《潛夫論》 Library Resources |
《述赦》 | Library Resources |
| 3 | 述赦: | 及隱逸行士，淑人君子，為讒佞利口所加誣覆冒，下士冤民，能至闕者，萬無數人，其得省問者，不過百一，既對尚書，空遣去者，復十六七。雖蒙考覆，州郡轉相顧望，留吾真事。春夏待秋冬，秋冬復涉春夏，如此行逢赦者，不可勝數。 |
《論衡 - Lunheng》 | [Eastern Han] 80 Wang Chong English translation: Albert Forke [?] | Books referencing 《論衡》 Library Resources |
《率性 - Shuaixing》 | English translation: Albert Forke [?] | Library Resources |
| 10 | 率性: | 有癡狂之疾，歌啼於路，不曉東西，不睹燥濕，不覺疾病，不知飢飽，性已毀傷，不可如何，前無所觀，郤無所畏也。是故王法不廢學校之官，不除獄理之吏，欲令凡眾見禮義之教。學校勉其前，法禁防其後，使丹朱之志，亦將可勉。何以驗之？三軍之士，非能制也，勇將率勉，視死如歸。且闔廬嘗試其士於五湖之側，皆加刃於肩，血流至地。句踐亦試其士於寢宮之庭，赴火死者，不可勝數。夫刃、火，非人性之所貪也，二主激率，念不顧生。是故軍之法輕刺血，孟賁勇也，聞軍令懼。是故叔孫通制定禮儀，拔劍爭功之臣，奉禮拜伏，初驕倨而後遜順，教威德，變易性也。不患性惡，患其不服聖教，自遇而以生禍也。 |
| Shuaixing: | Only in the case of insanity, when a person sings and weeps in the streets, knowing neither east nor west, taking no heed of scorching heat or humidity, unaware of his own madness and unconscious of hunger and satiety, nature is deranged and upset, and there is no help. As such a man sees nothing before him, he is afraid of nothing. Therefore the government does not abolish the officers of public instruction or dispense with criminal judges, wishing thereby to inculcate the observance of the moral laws. The schools guide people at first, the laws control and restrain them later on. Even the will of a Dan Zhu might be curbed; the proof is that the soldiers of a big army are kept in order by reproofs. Men and officers are held in check to such an extent, that they look at death as a return. He Lu put his soldiers to the test by the "Five Lakes." They all cut their arms with swords, that the blood trickled down to the ground. Gou Jian also gave his men a trial in the hall of his inner palace. Those who jumped into the fire and perished, were innumerable. Human nature is not particularly fond of swords and fire, but the two rulers had such a power over their men, that they did not care for their lives. It is the effect of military discipline to make light of cuts and blood. Meng Ben was bold, but on hearing the order for the army he became afraid. In the same way the officers who were wont to draw their swords to fight out, whose merits were first, went through all the ceremonial, and prostrated themselves (before the emperor), when Shusun Tong had fixed the rites. Imperious and overbearing first, they became obedient and submissive. The power of instruction and the influence of virtue transform the character. One need not sorrow that a character is bad, but it is to be regretted, if it does not submit to the teachings of the sages. Such an individual owes his misfortune to himself. |
《死偽》 | Books referencing 《死偽》 Library Resources |
| 16 | 死偽: | 曰：古今帝王死，葬諸地中，有以千萬數，無欲復出見百姓者，王季何為獨然？河、泗之濱，立家非一，水湍崩壞，棺椁露見，不可勝數，皆欲復見百姓者乎？欒水擊滑山之尾，猶河、泗之流湍濱圻也。文王見棺和露，惻然悲恨，當先君欲復出乎？慈孝者之心，幸冀之意，賢聖惻怛，不暇思論，推生況死，故復改葬。世俗信賢聖之言，則謂王季欲見百姓者也。 |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC English translation: W. P. Mei [?] | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷五 - Book 5》 | Library Resources |
《非攻中 - Condemnation of Offensive War II》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 非攻中: | 今師徒唯毋興起，冬行恐寒，夏行恐暑，此不可以冬夏為者也。春則廢民耕稼樹藝，秋則廢民穫斂。今唯毋廢一時，則百姓飢寒凍餒而死者，不可勝數。今嘗計軍上，竹箭羽旄幄幕，甲盾撥劫，往而靡壞腑爛不反者，不可勝數；又與矛戟戈劍乘車，其往則1碎折靡壞而不反者，不可勝數；與其牛馬肥而往，瘠而反，往死亡而不反者，不可勝數；與其涂道之脩遠，糧食輟絕而不繼，百姓死者，不可勝數也；與其居處之不安，食飲之不時，飢飽之不節，百姓之道疾病而死者，不可勝數；喪師多不可勝數，喪師盡不可勝計，則是鬼神之喪其主後，亦不可勝數。 |
| Condemnation of Offensive War...: |
Now, about a country going to war. If it is in winter it will be too cold ; if it is in summer it will be too hot. So it should be neither in winter nor in summer. If it is in spring it will take people away from sowing and planting; if it is in autumn it will take people away from reaping and harvesting. Should they be taken away in either of these seasons, innumerable people would die of hunger and cold, And, when the army sets out, the bamboo arrows, the feather flags, the house tents, the armour, the shields, the sword hilts -- innumerable quantities of these will break and rot and never come back. The spears, the lances, the swords, the poniards, the chariots, the carts -- innumerable quantities of these will break and rot and never come back. Then innumerable horses and oxen will start out fat and come back lean or will not return at all. And innumerable people will die because their food will be cut off and cannot be supplied on account of the great distances of the roads. And innumerable people will be sick and die of the constant danger and the irregularity of eating and drinking and the extremes of hunger and over-eating. Then, the army will be lost in large numbers or entirely; in either case the number will be innumerable. And this means the spirits will lose their worshippers, and the number of these will also be innumerable. 1. 往則 : Originally read: "列住". Corrected by 孫詒讓《墨子閒詁》 | |
| 4 | 非攻中: | 飾攻戰者言曰：「南則荊、吳之王，北則齊、晉之君，始封於天下之時，其土地之方，未至有數百里也；人徒之眾，未至有數十萬人也。以攻戰之故，土地之博至有數千里也；人徒之眾至有數百萬人。故當攻戰而不可為也。」子墨子言曰：「雖四五國則得利焉，猶謂之非行道也。譬若醫之藥人之有病者然。今有醫於此，和合其祝藥之于天下之有病者而藥之，萬人食此，若醫四五人得利焉，猶謂之非行藥也。故孝子不以食其親，忠臣不以食其君。古者封國於天下，尚者以耳之所聞，近者以目之所見，以攻戰亡者，不可勝數。何以知其然也？東方自莒之國者，其為國甚小，閒於大國之閒，不敬事於大，大國亦弗之從而愛利。是以東者越人夾削其壤地，西者齊人兼而有之。計莒之所以亡於齊越之間者，以是攻戰也。雖南者陳、蔡，其所以亡於吳越之閒者，亦以攻戰。雖北者且不一著何，其所以亡於燕、代、胡、貊之閒者，亦以攻戰也。」是故子墨子言曰：「古者王公大人，情欲得而惡失，欲安而惡危，故當攻戰而不可不非。」 |
| Condemnation of Offensive War...: | Those who endeavor to gloss over offensive wars would say: "In the south there are the lords of Jing and Yue, and in the north there are the lords of Qi and Jin. When their states were first assigned to them, they were but a hundred li square in area, and but a few tens of thousands in number of people. By means of wars and attacks, their areas have increased to several thousand li square and the people to several million. So, then, offensive wars are not to be condemned." Mozi said : The four or five states may have reaped their benefits, still it is not conduct according to the Dao. It is like the physician giving his drugs to the patients. If a physician should give all the sick in the world a uniform drug, among the ten thousand who took it there might be four or five who were benefited, still it is not to be said to be a common (commonly beneficial) medicine. Thus a filial son will not give it to his parent and a loyal minister will not give it to his king. After the empire was in the ancient time divided into states a great many of them died of attacks - the earlier cases we hear of through the ear, the recent cases we saw by the eye. How do we know it is so? In the east there was the state of Ju. It was a small state situated in the midst of big states. It did not show respect and obedience to the big states, and the latter therefore did not like it or favour it. So, on the east Yue cut and appropriated its land by force, and from the west Qi swallowed it up altogether. And it was due to offensive wars that Ju died between two big states. And it was due to offensive war too that in the south Chen and Cai were extinguished by Wu and Yue. And it was also due to offensive wars that in the north Bu Tu He perished among Yan, Dai, Hu and Mo. Therefore Mozi said: If the rulers now really desire gain and avert loss, desire security and avert danger, they cannot but condemn offensive wars. |
《卷六 - Book 6》 | Library Resources |
《節用上 - Economy of Expenditures I》 | English translation: W. P. Mei [?] | Library Resources |
| 3 | 節用上: |
今天下為政者，其所以寡人之道多，其使民勞，其籍歛厚，民財不足，凍餓死者不可勝數也。且大人惟毋興師以攻伐鄰國，久者終年，速者數月，男女久不相見，此所以寡人之道也。與居處不安，飲食不時，作疾病死者，有與侵就伏橐，攻城野戰死者，不可勝數。此不令為政者，所以寡人之道數術而起與？聖人為政特無此，不聖人為政，其所以眾人之道亦數術而起與？」故子墨子曰：「去無用之 費，1聖王之道，天下之大利也。」 |
| Economy of Expenditures I:...: |
Those who govern the empire to-day diminish the people in more ways than one: Employing the people they exhaust them, levying taxes they make them heavy. People fall into poverty and innumerable persons die of hunger and cold. Moreover the rulers make war and attack some neighbouring states. It may last a whole year, or, at the shortest, several months. Thus man and woman cannot see each other for a long time. Is not this a way to diminish the people? Living in danger, eating and drinking irregularly many become sick and die. Hiding in ambush, setting fire, besieging a city, and battling in the open fields, innumerable men die. Are not ways of diminishing the people getting numerous with the government of the rulers of to-day? They did not exist when the sage-kings administered the government. (In the government by the sagacious), many ways of increasing the population will arise. Therefore Mozi said: To cut out expenditures is the way of the sage-kings and a great blessing to the world. 1. 費， : Inserted. 孫詒讓《墨子閒詁》 |
《道家 - Daoism》 | Related resources |
《文始真經 - Wen Shi Zhen Jing》 | Books referencing 《文始真經》 Library Resources |
《八籌》 | Books referencing 《八籌》 Library Resources |
| 3 | 八籌: | 關尹子曰：「即吾心中，可作萬物。蓋心有所之，則愛從之；愛從之，則精從之。蓋心有所結，先凝為水，心慕物，涎出；心悲物，淚出；心愧物，汗出。無暫而不久，無久而不變。水生木，木生火，火生土，土生金，金生水。相攻相剋，不可勝數。嬰兒、蘂女、金樓、絳宮、青蛟、白虎、寶鼎、紅爐，皆此物。有非此物存者。」 |
《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 |
《本經訓》 | Books referencing 《本經訓》 Library Resources |
| 2 | 本經訓: | 逮至衰世，鐫山石，䤿金玉，擿蚌蜃，消銅鐵，而萬物不滋，刳胎殺夭，麒麟不遊，覆巢毀卵，鳳凰不翔，鑽燧取火，構木為台，焚林而田，竭澤而漁。人械不足，畜藏有餘，而萬物不繁兆，萌牙卵胎而不成者，處之太半矣。積壤而丘處，糞田而種穀，掘地而井飲，疏川而為利，築城而為固，拘獸以為畜，則陰陽繆戾，四時失敘，雷霆毀折，雹霰降虐，氛霧霜雪不霽，而萬物燋夭。災榛穢，聚埒畝，芟野菼，長苗秀，草木之句萌、銜華、戴實而死者，不可勝數。乃至夏屋宮駕，縣聯房植，橑簷榱題，雕琢刻鏤，喬枝菱阿，夫容芰荷，五采爭勝，流漫陸離，修掞曲挍，夭矯曾橈，芒繁紛挐，以相交持，公輸、王爾無所錯其剞𠜾削鋸，然猶未能澹人主之欲也。是以松柏箘露夏槁，江、河、三川絕而不流，夷羊在牧，飛蛩滿野，天旱地坼，鳳皇不下，句爪、居牙、戴色、出距之獸，於是鷙矣。民之專室蓬廬，無所歸宿，凍餓饑寒死者，相枕席也。及至分山川溪穀，使有壤界，計人多少眾寡，使有分數，築城掘池，設機械險阻以為備，飾職事，制服等，異貴賤，差賢不肖，經誹譽，行賞罰，則兵革興而分爭生，民之滅抑夭隱，虐殺不辜而刑誅無罪，於是生矣。 |
| Total 134 paragraphs. Page 1 of 14. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 14 |
|---|