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| Condition 1: References 得 (1.1): 得到，獲得。 Get, obtain. or coextensive terms Matched:22. |
| Total 18 paragraphs. Page 1 of 2. Jump to page 1 2 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《論語 - The Analects》 | [Spring and Autumn - Warring States] 480 BC-350 BC English translation: James Legge [?] | Books referencing 《論語》 Library Resources Source Related resources |
《學而 - Xue Er》 | English translation: James Legge [?] | Books referencing 《學而》 Library Resources |
| 10 | 學而: | 子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？」 |
| Xue Er: | Zi Qin asked Zi Gong, saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?" Zi Gong said, "Our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master's mode of asking information! - is it not different from that of other men?" |
《里仁 - Li Ren》 | English translation: James Legge [?] | Books referencing 《里仁》 Library Resources |
| 1 | 里仁: | 子曰：「里仁為美。擇不處仁，焉得知？」 |
| Li Ren: | The Master said, "It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?" |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《離婁上 - Li Lou I》 | Library Resources |
| 9 | 離婁上: | 孟子曰：「桀紂之失天下也，失其民也；失其民者，失其心也。得天下有道：得其民，斯得天下矣；得其民有道：得其心，斯得民矣；得其心有道：所欲與之聚之，所惡勿施爾也。民之歸仁也，猶水之就下、獸之走壙也。故為淵敺魚者，獺也；為叢敺爵者，鸇也；為湯武敺民者，桀與紂也。今天下之君有好仁者，則諸侯皆為之敺矣。雖欲無王，不可得已。今之欲王者，猶七年之病求三年之艾也。苟為不畜，終身不得。苟不志於仁，終身憂辱，以陷於死亡。《詩》云『其何能淑，載胥及溺』，此之謂也。」 |
| Li Lou I: | Mencius said, 'Jie and Zhou's losing the throne, arose from their losing the people, and to lose the people means to lose their hearts. There is a way to get the kingdom: get the people, and the kingdom is got. There is a way to get the people: get their hearts, and the people are got. There is a way to get their hearts: it is simply to collect for them what they like, and not to lay on them what they dislike. The people turn to a benevolent rule as water flows downwards, and as wild beasts fly to the wilderness. Accordingly, as the otter aids the deep waters, driving the fish into them, and the hawk aids the thickets, driving the little birds to them, so Jie and Zhou aided Tang and Wu, driving the people to them. If among the present rulers of the kingdom, there were one who loved benevolence, all the other princes would aid him, by driving the people to him. Although he wished not to become sovereign, he could not avoid becoming so. The case of one of the present princes wishing to become sovereign is like the having to seek for mugwort three years old, to cure a seven years' sickness. If it have not been kept in store, the patient may all his life not get it. If the princes do not set their wills on benevolence, all their days will be in sorrow and disgrace, and they will be involved in death and ruin. This is illustrated by what is said in the Book of Poetry, "How otherwise can you improve the kingdom? You will only with it go to ruin."' |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《解蔽》 | Books referencing 《解蔽》 Library Resources |
| 1 | 解蔽: | 凡人之患，蔽於一曲，而闇於大理。治則復經，兩疑則惑矣。天下無二道，聖人無兩心。今諸侯異政，百家異說，則必或是或非，或治或亂。亂國之君，亂家之人，此其誠心，莫不求正而以自為也。妒繆於道，而人誘其所迨也。私其所積，唯恐聞其惡也。倚其所私，以觀異術，唯恐聞其美也。是以與治雖走，而是己不輟也。豈不蔽於一曲，而失正求也哉！心不使焉，則白黑在前而目不見，雷鼓在側而耳不聞，況於使者乎？德道之人，亂國之君非之上，亂家之人非之下，豈不哀哉！ |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷十 - Book 10》 | [Warring States (475 BC - 221 BC)] English translation: A.C. Graham [?] | Library Resources Related resources |
《經上 - Canon I》 | English translation: A.C. Graham [?] | Library Resources Related resources |
| 1 | 經上: | 故，所得而後成也。 |
| 經說上: |
故：小故，有之不必然，無之必不然。體也，若有端。大故，有之必 然，1無 之必不2然，若見之成見也。 | |
| Canon I: | The gu (reason/cause) of something is what it must get before it will come about. | |
| Exposition of Canon I:...: |
'Minor reason': having this, it will not necessarily be so; lacking this, necessarily it will not be so. It is a part, like having a starting point. 'Major reason': having this, it will necessarily [be so]; lacking [this, necessarily it will not] be so. Like the appearing bringing about the seeing. 1. 然， : Inserted. 孫詒讓《墨子閒詁》 | |
| 4 | 經上: | 慮，求也。 |
| 經說上: | 慮：慮也者，以其知有求也，而不必得之。若睨。 | |
| Canon I: | Lu (thinking/forethought) is the seeking. | |
| Exposition of Canon I:...: | 'Thinking': by means of one's intelligence one seeks something, but does not necessarily find it. Like peering. | |
| 14 | 經上: | 信，言合於意也。 |
| 經說上: | 信：不以其言之當也，使人視城得金。 | |
| Canon I: | Xin (good faith/trustworthiness) is the words agreeing with the thought. | |
| Exposition of Canon I:...: | It is not by his words fitting the fact that he makes others pay attention to them; it is because they are sure of his conduct. The frankness of his words enables him to verify them. ... the city wall and get the money. | |
| 26 | 經上: | 利，所得而喜也。 |
| 經說上: | 利：得是而喜，則是利也。其害也，非是也。 | |
| Canon I: | Li (benefit) is what one is pleased to get. | |
| Exposition of Canon I:...: | If you are pleased to get this one, this is the beneficial one, and the harmful one is not this one. | |
| 27 | 經上: | 害，所得而惡也。 |
| 經說上: | 害：得是而惡，則是害也。其利也，非是也。 | |
| Canon I: | Hai (harm) is what one dislikes getting. | |
| Exposition of Canon I:...: | If you dislike getting this one, this is the harmful one, and the one which is beneficial is not this one. |
| Total 18 paragraphs. Page 1 of 2. Jump to page 1 2 |
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