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| Condition 1: References 公子牟 : [人名] [Name of a person] Matched:13. |
| Total 7 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 |
《秋水 - The Floods of Autumn》 | English translation: James Legge [?] | Books referencing 《秋水》 Library Resources |
| 10 | 秋水: | 公孫龍問於魏牟曰：「龍少學先生之道，長而明仁義之行，合同異，雜堅白，然不然，可不可，困百家之知，窮眾口之辯，吾自以為至達已。今吾聞莊子之言，汒焉異之，不知論之不及與，知之弗若與？今吾無所開吾喙，敢問其方。」 |
| The Floods of Autumn:...: | Gong-sun Long asked Mou of Wei, saying, 'When I was young, I learned the teachings of the former kings; and when I was grown up, I became proficient in the practice of benevolence and righteousness. I brought together the views that agreed and disagreed; I considered the questions about hardness and whiteness; I set forth what was to be affirmed and what was not, and what was allowable and what was not; I studied painfully the various schools of thought, and made myself master of the reasonings of all their masters. I thought that I had reached a good understanding of every subject; but now that I have heard the words of Zhuangzi, they throw me into a flutter of surprise. I do not know whether it be that I do not come up to him in the power of discussion, or that my knowledge is not equal to his. But now I do not feel able to open my mouth, and venture to ask you what course I should pursue.' | |
| 公子牟隱机太息，仰天而笑曰：「子獨不聞夫埳井之鼃乎？謂東海之鱉曰：『吾樂與！出跳梁乎井幹之上，入休乎缺甃之崖，赴水則接腋持頤，蹶泥則沒足滅跗，還虷蟹與科斗，莫吾能若也。且夫擅一壑之水，而跨跱埳井之樂，此亦至矣，夫子奚不時來入觀乎？』東海之鱉左足未入，而右膝已縶矣。於是逡巡而卻，告之海曰：『夫千里之遠，不足以舉其大；千仞之高，不足以極其深。禹之時，十年九潦，而水弗為加益；湯之時，八年七旱，而崖不為加損。夫不為頃久推移，不以多少進退者，此亦東海之大樂也。』於是埳井之鼃聞之，適適然驚，規規然自失也。且夫知不知是非之竟，而猶欲觀於莊子之言，是猶使蚊負山，商蚷馳河也，必不勝任矣。且夫知不知論極妙之言，而自適一時之利者，是非埳井之鼃與？且彼方跐黃泉而登大皇，無南無北，奭然四解，淪於不測；無東無西，始於玄冥，反於大通。子乃規規然而求之以察，索之以辯，是直用管窺天，用錐指地也，不亦小乎！子往矣！且子獨不聞壽陵餘子之學行於邯鄲與？未得國能，又失其故行矣，直匍匐而歸耳。今子不去，將忘子之故，失子之業。」 | ||
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Gong-sun Mou leant forward on his stool, drew a long breath, looked up to heaven, smiled, and said, 'Have you not heard of the frog of the dilapidated well, and how it said to the turtle of the Eastern Sea, "How I enjoy myself? I leap upon the parapet of this well. I enter, and having by means of the projections formed by the fragments of the broken tiles of the lining proceeded to the water, I draw my legs together, keep my chin up, (and strike out). When I have got to the mud, I dive till my feet are lost in it. Then turning round, I see that of the shrimps, crabs, and tadpoles there is not one that can do like me. Moreover, when one has entire command of all the water in the gully, and hesitates to go forward, it is the greatest pleasure to enjoy one's self here in this dilapidated well - why do not you, Master, often come and enter, and see it for yourself?" The turtle of the Eastern Sea (was then proceeding to go forward), but before he had put in his left foot, he found his right knee caught and held fast. On this he hesitated, drew back, and told (the frog) all about the sea, saying, "A distance of a thousand li is not sufficient to express its extent, nor would (a line of) eight thousand cubits be equal to sound its depth. In the time of Yu, for nine years out of ten the flooded land (all drained into it), and its water was not sensibly increased; and in the time of Thang for seven years out of eight there was a drought, but the rocks on the shore (saw) no diminution of the water because of it. Thus it is that no change is produced in its waters by any cause operating for a short time or a long, and that they do not advance nor recede for any addition or subtraction, whether great or small; and this is the great pleasure afforded by the Eastern Sea." When the frog of the dilapidated well heard this, he was amazed and terror-struck, and lost himself in surprise. And moreover, when you, who have not wisdom enough to know where the discussions about what is right and what is wrong should end, still desire to see through the words of Zhuangzi, that is like employing a mosquito to carry a mountain on its back, or a millipede to gallop as fast as the Ho runs - tasks to which both the insects are sure to be unequal. Still further, when you, who have not wisdom enough to know the words employed in discussing very mysterious subjects, yet hasten to show your sharpness of speech on any occasion that may occur, is not this being like the frog of the dilapidated well? And that (Zhuangzi) now plants his foot on the Yellow Springs (below the earth), and anon rises to the height of the Empyrean. Without any regard to south and north, with freedom he launches out in every direction, and is lost in the unfathomable. Without any regard to east and west, starting from what is abysmally obscure, he comes back to what is grandly intelligible. (All the while), you, Sir, in amazement, search for his views to examine them, and grope among them for matter for discussion - this is just like peeping at the heavens through a tube, or aiming at the earth with an awl; are not both the implements too small for the purpose? Go your ways, Sir. And have you not heard of the young learners of Shou-ling, and how they did in Han-dan? Before they had acquired what they might have done in that capital, they had forgotten what they had learned to do in their old city, and were marched back to it on their hands and knees. If now you do not go away, you will forget your old acquirements, and fail in your profession.' | ||
| 公孫龍口呿而不合，舌舉而不下，乃逸而走。 | ||
| Gong-sun Long gaped on the speaker, and could not shut his mouth, and his tongue clave to its roof. He slank away and ran off. |
《列子 - Liezi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《列子》 Library Resources Source Related resources |
《仲尼》 | Books referencing 《仲尼》 Library Resources |
| 14 | 仲尼: | 中山公子牟者，魏國之賢公子也。好與賢人游，不恤國事，而悅趙人公孫龍。樂正子輿之徒笑之。公子牟曰：「子何笑牟之悅公孫龍也？」子輿曰：「公孫龍之為人也，行无師，學无友，佞給而不中，漫衍而无家，好怪而妄言。欲惑人之心，屈人之口，與韓檀等肄之。」公子牟變容曰：「何子狀公孫龍之過歟？請聞其實。」子輿曰：「吾笑龍之詒孔穿，言『善射者，能令後鏃中前括，發發相及，矢矢相屬；前矢造準，而无絕落，後矢之括猶銜弦，視之若一焉。』孔穿駭之。龍曰：『此未其妙者。逢蒙之弟子曰鴻超，怒其妻而怖之。引烏號之弓，綦衛之箭，射其目。矢來注眸子，而眶不睫，矢隧地而塵不揚。』是豈智者之言與？「公子牟曰：」智者之言，固非愚者之所曉。後鏃中前括，鈞後於前。矢注眸子而眶不睫，盡矢之勢也。子何疑焉？「樂正子輿曰：『子龍之徒，焉得不飾其闕？吾又言其尤者。』龍誑魏王曰：『有意不心。有指不至。有物不盡。有影不移。髮引千鈞。白馬非馬。孤犢未嘗有母。』其負類反倫，不可勝言也。」公子牟曰：』子不諭至言而以為尤也。尤其在子矣。夫无意則心同。无指則皆至。盡物者常有。影不移者，說在改也。髮引千鈞，勢至等也。白馬非馬，形名離也。孤犢未嘗有母非孤犢也。「樂正子輿曰：「子以公孫龍於馬皆條也。設令發於餘竅，子亦將承之。」公子牟默然良久告退曰：「請待餘日，更謁子論。」 |
《史書 - Histories》 | Related resources |
《戰國策 - Zhan Guo Ce》 | [Warring States - Western Han] 350 BC-6 BC | Books referencing 《戰國策》 Library Resources Related resources |
《趙策》 | Books referencing 《趙策》 Library Resources |
《趙三》 | Library Resources |
《平原君謂平陽君》 | Library Resources |
| 1 | 平原君謂... : | 平原君謂平陽君曰：「公子牟游於秦，且東，而辭應侯。應侯曰：『公子將行矣，獨無以教之乎？』曰：『且微君之命命之也，臣固且有效於君。夫貴不與富期，而富至，富不與梁肉期，而梁肉至；梁肉不與驕奢期，而驕奢至；驕奢不與死亡期，而死亡至。累世以前，坐此者多矣。』應侯曰：『公子之所以教之者厚矣。』仆得聞此，不忘於心。愿君之亦勿忘也。」平陽君曰：「敬諾。」 |
《趙四》 | Library Resources |
《樓緩將使伏事辭行》 | Library Resources |
| 1 | 樓緩將使... : | 樓緩將使，伏事，辭行，謂趙王曰：「臣雖盡力竭知，死不復見於王矣。」王曰：「是何言也？固且為書而厚寄卿。」樓子曰：「王不聞公子牟夷之於宋乎？非肉不食。文張善宋，惡公子牟夷，寅然。今臣之於王非宋之於公子牟夷也，而惡臣者過文張。故臣死不復見於王矣。」王曰：「子勉行矣，寡人與子有誓言矣。」樓子遂行。 |
《漢代之後 - Post-Han》 |
《清代 - Qing》 |
《墨子閒詁 - Mozi Jiangu》 | [Qing] 1893 Sun Yi-Rang | Library Resources Source |
《卷十》 | Library Resources |
《經下》 | Books referencing 《經下》 Library Resources |
| 153 | 經下: | 均之絕不，吳鈔本作「否」，古通用。說在所均。謂均其縣，則將絕而不絕也。說云「均，其絕也莫絕」。張云：「均者不絕，視其所均。」楊云：「《列子》『公子牟曰：髮引千鈞，勢至等也』。」 |
《卷十一》 | Library Resources |
《大取》 | Books referencing 《大取》 Library Resources |
| 11 | 大取: | 聖人不得為子之事。似言聖人事親愛無窮，而事必有所盡。聖人之法，死亡親，亡、忘通。謂親死而忘之，即薄喪之義。為天下也。厚親，分也，以死亡之，句。體渴興利。此即《節喪下》篇「疾從事」之意。畢云：「《說文》云『渴，盡也』，『竭，負舉也』，今經典多以『竭』為『渴』。此云云者，謂盡其利以厚喪也。」案：畢說非是。有厚薄而毋倫列，之興利為己。此下疑當接下「天下之利」句。語經：畢云：「意言聖人厚葬之說，為自厚其親，語其經耳。經猶云正，非必欲天下人如是也，故下辨之。」案：語經者，言語之常經也，此總目下文，畢說非。語經也，當為「者」，畢云：「『也』同『者』」，非。非白馬焉，此即白馬非馬之說，《公孫龍子》有白馬論，詳《小取》篇。執駒焉說求之，畢云：「案《列子·仲尼》云：『公子牟曰：白馬非白，形名離也，孤犢未嘗有母，非孤犢也』，似與此意同。『執駒焉說求之舞』，似當云『執駒馬說求之無母』，即孤犢之論乎？」案：《莊子·天下》篇云「孤駒未嘗有母」，白馬孤駒，蓋名家常語，所謂語經也。「說求之」上，疑脫「有」字，與下「無說」文相對，畢說非其恉。舞說非也。「舞」，當從畢校為「無」之誤，而句讀則非。漁大之舞大，疑當作「殺犬之無犬。」《經下》云「狗，犬也，而殺狗非殺犬也，可」，即此義。「殺」，俗作「煞」，釋慧苑華嚴經音義云「漁，聲類作魰」，二形相近而訛。非也。所謂無說。三物必具，然後足以生。必，與畢通。此下疑當接後「以故生，以理長，以類行也者」句。三物，即指故、理、類而言之，謂辭之所由生也。 |
《康熙字典 - Kangxi Zidian》 | [Qing] 1710-1716 | Library Resources |
《艮部》 | Library Resources |
《艮部》 | Library Resources |
| 2 | 艮部: |
良：〔古文〕𡰩𥭣𡆨《廣韻》《集韻》《韻會》呂張切《正韻》龍張切，𠀤音梁。《說文》善也。《廣韻》賢也。《釋名》良，量也。量力而動，不敢越限也。《書·益稷》元首明哉，股肱良哉。又《太甲》一人元良，萬邦以貞。《註》元，大。良，善也。又《論語》夫子溫良恭儉讓以得之。《朱註》良，易直也。又《爾雅·釋詁》良，首也。又《博雅》良，長也。又《正韻》器工曰良。《禮·月令》陶器必良。《周禮·天官·王府》掌凡良貨賄之藏。又《內府》掌良兵良器，以待邦之大用。又《春官·巾車》凡良車散車不在等者，其用無常。《註》作之有功有沽。《疏》精作爲功則曰良。麤作爲沽，則曰散也。又《博雅》良，牢，𩋆也。又深也。《後漢·祭遵傳》良夜乃罷。《註》良，猶深也。又良人，夫也。《儀禮·士昏禮》御衽于奧，媵衽良席在東。《註》婦人稱夫曰良。《孟子》良人者，所仰望而終身也。又夫稱婦亦曰良人。《詩·唐風》今夕何夕，見此良人。《毛傳》良人，美室也。◎按朱註云：良人，夫稱也。與毛傳異。又良久，頗久也。《列子·仲尼篇》公子牟默然良久，告退。《正韻》或以爲良久，少久也。一曰良，略也。聲輕，故轉略爲良。又病愈曰良愈。又能也。《左傳·昭十八年》弗良及也。《疏》正義曰：良是語詞。服虔云：弗良及者，不能及也。良，能也。又《左傳·莊十六年》良月。《註》十月也。又《禮·少儀》僕者右帶劒，負良綏，申之面。《註》良綏，君綏也。又《莊子·危言篇》嘗視其良。《註》墓也。又《諡法》溫良好善曰良。又姓。鄭大夫良霄，漢長秋良賀。又王良，星名。又大良造，秦官名。又地名。《左傳·昭十三年》秋，晉侯會吳子于良。《註》下邳有良城縣。又山名。《山海經》良餘之山，其上多穀柞，無石。又草名。《博雅》黃良，大黃也。又彊良，獸名。見《山海經》。又吉良，良馬名。見《唐書·兵志》。又《古今注》螢火，一名丹良。又《韻會》里養切，音兩。《周禮·夏官·方相氏》以戈擊四隅，毆方良。《註》方良，罔兩也。《釋文》方言：罔良，音兩。又《正字通》音亮。《古詩》良無盤石固。《李白·宴桃李園序》良有以也。 考證：〔《莊子·危言篇》往視其良。〕謹照原書危言篇改列御寇。往視改嘗視。 |
| Total 7 paragraphs. Page 1 of 1. |
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