| Chinese Text Project |
| Show statistics Edit searchSearch details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References 漢孝成皇帝 : 姓名：劉驁，在位前33-前7。 Emperor Xiao Cheng of Han (ruled 33 BC-7 BC) or coextensive terms Matched:410. |
| Total 360 paragraphs. Page 1 of 36. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 36 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《潛夫論 - Qian Fu Lun》 | [Eastern Han] 102-167 Wang Fu | Books referencing 《潛夫論》 Library Resources |
《本政》 | Library Resources |
| 5 | 本政: | 自成帝以降，至于莽，公卿列侯，下訖令尉，大小之官，且十萬人，皆自漢所謂賢明忠正貴寵之士也。莽之篡位，唯安眾侯劉崇、東郡太守翟義思事君之禮，義勇奮發，欲誅莽。功雖不成，志節可紀。夫以十萬之計，其能奉報惡，二人而已。由此觀之，衰世群臣誠少賢也，其官益大者罪益重，位益高者罪益深爾。故曰：治世之德，衰世之惡，常與爵位自相副也。 |
《論衡 - Lunheng》 | [Eastern Han] 80 Wang Chong English translation: Albert Forke [?] | Books referencing 《論衡》 Library Resources |
《骨相》 | Library Resources |
| 6 | 骨相: | 夫二相不鈞而相遇，則有立死；若未相適，有豫亡之禍也。王莽姑正君許嫁，至期當行時，夫輒死。如此者再。乃獻之趙王，趙王未取又薨。清河南宮大有與正君父稺君善者，遇相君，曰：「貴為天下母。」是時，宣帝世，元帝為太子，稺君乃因魏郡都尉納之太子，太子幸之，生子君上。宣帝崩，太子立，正君為皇后，君上為太子。元帝崩，太子立，是為成帝，正君為皇太后，竟為天下母。夫正君之相當為天下母，而前所許二家及趙王，為無天下父之相，故未行而二夫死，趙王薨。是則二夫、趙王無帝王大命，而正君不當與三家相遇之驗也。 |
《譴告》 | Library Resources |
| 8 | 譴告: | 孝武皇帝好仙，司馬長卿獻《大人賦》，上乃僊僊有凌雲之氣。孝成皇帝好廣宮室，楊子雲上《甘泉頌》，妙稱神怪，若曰非人力所能為，鬼神力乃可成。皇帝不覺，為之不止。長卿之賦，如言仙無實效；子雲之頌，言奢有害，孝武豈有僊僊之氣者，孝成豈有不覺之惑哉？然即天之不為他氣以譴告人君，反順人心以非應之，猶二子為賦頌，令兩帝惑而不悟也。 |
《佚文》 | Library Resources |
| 2 | 佚文: | 孝成皇帝讀百篇《尚書》，博士郎吏莫能曉知，徵天下能為《尚書》者。東海張霸通《左氏春秋》，案百篇序，以《左氏》訓詁，造作百二篇，具成奏上。成帝出祕《尚書》以考校之，無一字相應者。成帝下霸於吏，吏當器辜大不謹敬。成帝奇霸之才，赦其辜，亦不減其經，故百二《尚書》傳在民間。孔子曰：「才難。」能推精思，作經百篇，才高卓遹，希有之人也。成帝赦之，多其文也。雖姦非實，次序篇句，依倚事類，有似真是，故不燒滅之。䟽一櫝，相遣以書，書十數札，奏記長吏，文成可觀，讀之滿意，百不能一。張霸推精思至於百篇，漢世實類，成帝赦之，不亦宜乎？楊子山為郡上計吏，見三府為《哀牢傳》不能成，歸郡作上，孝明奇之，徵在蘭臺。夫以三府掾吏叢積成才，不能成一篇。子山成之，上覽其文。子山之傳，豈必審是？傳聞依為之有狀，會三府之士，終不能為，子山為之，斯須不難。成帝赦張霸，豈不有以哉？ |
| 3 | 佚文: | 孝武之時，詔百官對策，董仲舒策文最善。王莽時，使郎吏上奏，劉子駿章尤美。美善不空，才高知深之驗也。《易》曰：「聖人之情見於辭。」文辭美惡，足以觀才。永平中，神雀群集，孝明詔上《爵頌》。百官頌上；文皆比瓦石，唯班固、賈逵、傅毅、楊終、侯諷五頌金玉，孝明覽焉。夫以百官之眾，郎吏非一，唯五人文善，非奇而何？孝武善《子虛》之賦，徵司馬長卿。孝成玩弄眾書之多，善楊子雲，出入遊獵，子雲乘從。使長卿、桓君山、子雲作吏，書所不能盈牘，文所不能成句，則武帝何貪？成帝何欲？故曰：「玩楊子雲之篇，樂於居千石之官；挾桓君山之書，富於積猗頓之財。」韓非之書傳在秦庭，始皇歎曰：「獨不得與此人同時！」陸賈《新語》，每奏一篇，高祖左右稱曰萬歲。夫嘆思其人，與喜稱萬歲，豈可空為哉？誠見其美，懽氣發於內也。 |
《正說》 | Library Resources |
| 3 | 正說: | 夫言秦燔《詩》、《書》，是也；言本百兩篇者，妄也。蓋《尚書》本百篇，孔子以授也。遭秦用李斯之議，燔燒五經，濟南伏生抱百篇藏於山中。孝景皇帝時，始存《尚書》。伏生已出山中，景帝遣鼂錯往從受《尚書》二十餘篇。伏生老死，《書》殘不竟。鼂錯傳於倪寬。至孝宣皇帝之時，河內女子發老屋，得逸《易》、《禮》、《尚書》各一篇，奏之。宣帝下示博士，然后《易》、《禮》、《尚書》各益一篇，而《尚書》二十九篇始定矣。至孝景帝時，魯共王壞孔子教授堂以為殿，得百篇《尚書》於墻壁中。武帝使使者取視，莫能讀者，遂祕於中，外不得見。至孝成皇帝時，徵為古文《尚書》學。東海張霸案百篇之序，空造百兩之篇，獻之成帝。帝出祕百篇以校之，皆不相應，於是下霸於吏。吏白霸罪當至死。成帝高其才而不誅，亦惜其文而不滅。故百兩之篇傳在世間者，傳見之人則謂《尚書》本有百兩篇矣。 |
《風俗通義 - Fengsu Tongyi》 | [Eastern Han] 190-200 | Books referencing 《風俗通義》 Library Resources |
《正失》 | Library Resources |
《孝文帝》 | Library Resources |
| 1 | 孝文帝: | 孝成皇帝好《詩》、《書》，通覽古今，間習朝廷儀體，尤善漢家法度故事。常見中壘校尉劉向，以世俗多傳道：孝文皇帝，小生於軍，及長大有識，不知父所在，日祭於代東門外。高帝數夢見一兒祭己，使使至代求之，果得文帝，立為代王。及後徵到，後期，不得立，日為再中。及即位為天子，躬自節儉，集上書囊以為前殿惟，常居明光宮聽政。為皇太薄后持三年服，廬居枕塊如禮，至以發大病，知後子不能行三年之喪，更制三十六日服。治天下，致升平，斷獄三百人，粟升一錢。「有此事不？」同對曰：「皆不然。」 |
| 4 | 孝文帝: | 成帝曰：「其治天下孰與孝宣皇帝？」向曰：「中宗之世，政教明，法令行，邊境安，四夷親，單于款塞，天下殷富，百姓康樂，其治過於太宗之時。亦以遭遇匈奴賓服，四夷和親也。」 |
《王陽能鑄黃金》 | Library Resources |
| 2 | 王陽能鑄... : | 謹按《太史記》：秦始皇欺於徐市之屬，求三山於海中，通同道，隱形體，弦詩想蓬萊，而不免沙丘之禍。孝武皇帝茲益迷謬，文成、五利處之不疑，妻以公主，賜以甲第，家累萬金，身佩四印，辭窮情得，亦旋梟裂。淮南王安銳精黃白，庶幾輕舉，卒離親伏白刃之罪。劉向得其遺文，奇而獻之。成帝令典尚方鑄作事，費甚多而方不驗。劾向大辟，繫須冬獄，兄陽成侯乞入國半，故得減死。秦、漢以天子之貴、四海之富，淮南竭一國之貢稅，向假尚方之饒，然不能有成者，夫物之變化固自有極，王陽何人，獨能乎哉？語曰：「金不可作，世不可度。」王陽居官食祿，雖為鮮明，車馬衣服，亦能幾所，何足怪之！乃傳俗說，班固之論陋於是矣。 |
《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 |
《卷五 - Book 5》 | Library Resources |
《非攻下 - Condemnation of Offensive War III》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 非攻下: |
今遝夫好攻伐之君，又飾其說以非子墨子曰：「以攻伐之為不義，非利物與？昔者禹征有苗，湯伐桀，武王伐紂，此皆立為聖王，是何故也？」子墨子曰：「子未察吾言之類，未明其故者也。彼非所謂攻，謂誅也。昔者三苗大亂，天命殛之，日妖宵出，雨血三朝，龍生於廟，犬哭乎巿，夏冰，地坼及泉，五穀變化，民乃大振。高陽乃命玄宮，禹親把天之瑞令以征有苗，四電誘袛，有神人面鳥身，若瑾以侍，搤矢有苗之祥，苗師大亂，後乃遂幾。禹既已克有三苗，焉磨為山川，別物上下，卿制大極，而神民不違，天下乃靜。則此禹之所以征有苗也。遝至乎夏王桀，天有酷命，日月不時，寒暑雜至，五穀焦死，鬼呼國，鶴鳴十夕餘。 天1乃命湯於鑣宮，用受夏之大命，夏德大亂，予既卒其命於天矣，往而誅之，必使汝堪之。湯焉敢奉率其眾，是以鄉有夏之境，帝乃使陰暴毀有夏之城。少少有神來告曰：『夏德大亂，往攻之，予必使汝大堪之。予既受命於天，天命融隆火，于夏之城閒西北之隅。湯奉桀眾以克有，屬諸侯於薄，薦章天命，通于四方，而天下諸侯莫敢不賓服。則此湯之所以誅桀也。遝至乎商王紂天不序其德，祀用失時。兼夜中，十日雨土于薄，九鼎遷止，婦妖宵出，有鬼宵吟，有女為男，天雨肉，棘生乎國道，王兄自縱也。赤鳥銜珪，降周之岐社，曰：『天命周文王伐殷有國。』泰顛來賓，河出綠圖，地出乘黃。武王踐功，夢見三神 曰2：予既沈漬殷紂于酒德矣，往攻之，予必使汝大堪之』。武王乃攻狂夫，反商之周，天賜武王黃鳥之旗。王既已克殷，成帝之來，分主諸神，祀紂先王，通維四夷，而天下莫不賓，焉襲湯之緒，此即武王之所以誅紂也。若以此三聖王者觀之，則非所謂攻也，所謂誅也」。 |
| Condemnation of Offensive War...: |
The warring lords would gloss over (their conduct) with arguments to confute Mozi, saying: "Do you condemn attack and assault as unrighteous and not beneficial? But, anciently, Yu made war on the Prince of Miao, Tang on Jie, and King Wu on Zhou. Yet these are regarded as sages. What is your explanation for this?" Mozi said: You have not examined the terminology of my teaching and you do not understand its motive. What they did is not to be called "attack" but "punishment." Anciently, the three Miao tribes were in great confusion. Heaven ordered their destruction. The sun rose at night. It rained blood for three days. Dragons emerged in the temple and dogs cried in the market place. Ice came in summer and earth cracked until water gushed forth. The five grains appeared in mutation. At these, the people were greatly shocked. Gao Yang then gave command (to Yu) in the Yuan Palace. Yu held the imperial jade order in hand and set forth to conquer Miao. Amidst thunder and lightning, a god with the face of a man and the body of a bird was revealed to be waiting upon (Yu) with the gui in hand. The general of Miao was brought down by an arrow and the Miao army was set in great confusion. And the Miao tribes became less and less significant ever after. Having conquered Miao, Yu set apart the hills and rivers (by names), and ordered things into high and low. With sacrifices he set up the four bordering countries, and neither spirits nor men revolted (any more). So there was peace in the world. This was the reason why Yu made war on the Miao. When it came to King Jie of Xia, Heaven gave severe order. Sun and moon did not appear on time. Winter and summer came irregularly. The five grains were dried up to death. Ghosts called in the country, and cranes shrieked for more than ten nights. Heaven then commissioned Tang in the Biao Palace, to receive the great trust that had been given to Xia, as the conduct of Xia fell into great perversity. Only then dared Tang to lead his multitude and enter the borders of Xia. And he let the deserters of the enemy destroy the cities of Xia. Soon after, a god came and told him: "The conduct of Xia is in great confusion. Go and punish him. I will surely let you destroy him, as I have my orders from Heaven." Heaven ordered Zhuyong to send down fire on the northwestern corner of the city of Xia. Thus Tang led the men of Jie and conquered Xia. He then gave audience to the feudal lords at Bo. He revealed and made known the will of Heaven and spread it in the four directions, and none of the feudal lords in the empire dared to show disrespect. This was the reason why Tang punished Jie. When it came to the regime of King Zhou of Shang, his conduct was not acceptable to Heaven. Sacrifices were not according to seasons. Even in the night... It rained sand for ten days at Bo. The nine caldrons moved from their place. Witches appeared in the dark and ghosts sighed at night. Some women turned into men. Flesh came down from Heaven like rain. Thorny brambles covered up the national highways. Yet the king became even more dissolute. A red bird holding a gui by its beak alighted on Mt. Qi, proclaiming: "Heaven decrees King Wen of Zhou to punish Yin and possess its empire." Tai Dian then came to be minister to (King Wen). The charts emerged out of the River and chenghuang appeared on land. Thereupon King Wu ascended the throne. Three gods spoke to him in a dream, saying: "Now that we have submerged Zhou of Yin in wine, you go and attack him. We will surely let you destroy him." So, King Wu set out and attacked Zhou, and replaced Shang with Zhou. Heaven gave King Wu the Yellow Bird Pennant. Having conquered Yin he continued the order of Tang and assigned the worship of the ancestors of Zhou to the feudal lords. Connexions with the barbarians of the four borders were established, and none in the world dared to show disrespect. This was the reason why King Wu punished Zhou. Speaking about the work of these three sages, it is not to be called attack but punishment. 1. 天 : Inserted. 孫詒讓《墨子閒詁》 |
| Total 360 paragraphs. Page 1 of 36. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 36 |
|---|