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| Condition 1: References 夏禹 : [人名] Yu, a legendary ruler. or coextensive terms Matched:410. |
| Total 348 paragraphs. Page 1 of 35. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 35 |
《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 | Books referencing 《論語》 Library Resources Source Related resources |
《泰伯 - Tai Bo》 | English translation: James Legge [?] | Books referencing 《泰伯》 Library Resources |
| 18 | 泰伯: | 子曰：「巍巍乎！舜禹之有天下也，而不與焉。」 |
| Tai Bo: | The Master said, "How majestic was the manner in which Shun and Yu held possession of the empire, as if it were nothing to them!" | |
| 21 | 泰伯: | 子曰：「禹，吾無間然矣。菲飲食，而致孝乎鬼神；惡衣服，而致美乎黻冕；卑宮室，而盡力乎溝洫。禹，吾無間然矣。」 |
| Tai Bo: | The Master said, "I can find no flaw in the character of Yu. He used himself coarse food and drink, but displayed the utmost filial piety towards the spirits. His ordinary garments were poor, but he displayed the utmost elegance in his sacrificial cap and apron. He lived in a low, mean house, but expended all his strength on the ditches and water channels. I can find nothing like a flaw in Yü." |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《萬章上 - Wan Zhang I》 | Books referencing 《萬章上》 Library Resources |
| 6 | 萬章上: | 萬章問曰：「人有言：『至於禹而德衰，不傳於賢而傳於子。』有諸？」 |
| Wan Zhang I: | Wan Zhang asked Mencius, saying, 'People say, "When the disposal of the kingdom came to Yu, his virtue was inferior to that of Yao and Shun, and he transmitted it not to the worthiest but to his son." Was it so?' | |
| 孟子曰：「否，不然也。天與賢，則與賢；天與子，則與子。昔者舜薦禹於天，十有七年，舜崩。三年之喪畢，禹避舜之子於陽城。天下之民從之，若堯崩之後，不從堯之子而從舜也。禹薦益於天，七年，禹崩。三年之喪畢，益避禹之子於箕山之陰。朝覲訟獄者不之益而之啟，曰：『吾君之子也。』謳歌者不謳歌益而謳歌啟，曰：『吾君之子也。』丹朱之不肖，舜之子亦不肖。舜之相堯，禹之相舜也，歷年多，施澤於民久。啟賢，能敬承繼禹之道。益之相禹也，歷年少，施澤於民未久。舜、禹、益相去久遠，其子之賢不肖，皆天也，非人之所能為也。莫之為而為者，天也；莫之致而至者，命也。匹夫而有天下者，德必若舜禹，而又有天子薦之者，故仲尼不有天下。繼世以有天下，天之所廢，必若桀紂者也，故益、伊尹、周公不有天下。伊尹相湯以王於天下。湯崩，太丁未立，外丙二年，仲壬四年。太甲顛覆湯之典刑，伊尹放之於桐。三年，太甲悔過，自怨自艾，於桐處仁遷義；三年，以聽伊尹之訓己也，復歸于亳。周公之不有天下，猶益之於夏，伊尹之於殷也。孔子曰：『唐虞禪，夏后、殷、周繼，其義一也。』」 | ||
| Mencius replied, 'No; it was not so. When Heaven gave the kingdom to the worthiest, it was given to the worthiest. When Heaven gave it to the son of the preceding sovereign, it was given to him. Shun presented Yu to Heaven. Seventeen years elapsed, and Shun died. When the three years' mourning was expired, Yu withdrew from the son of Shun to Yang Cheng. The people of the kingdom followed him just as after the death of Yao, instead of following his son, they had followed Shun. Yu presented Yi to Heaven. Seven years elapsed, and Yu died. When the three years' mourning was expired, Yi withdrew from the son of Yu to the north of mount Qi. The princes, repairing to court, went not to Yi, but they went to Qi. Litigants did not go to Yi, but they went to Qi, saying, "He is the son of our sovereign;" the singers did not sing Yi, but they sang Qi, saying, "He is the son of our sovereign. That Dan Zhu was not equal to his father, and Shun's son not equal to his; that Shun assisted Yao, and Yu assisted Shun, for many years, conferring benefits on the people for a long time; that thus the length of time during which Shun, Yu, and Yi assisted in the government was so different; that Qi was able, as a man of talents and virtue, reverently to pursue the same course as Yu; that Yi assisted Yu only for a few years, and had not long conferred benefits on the people; that the periods of service of the three were so different; and that the sons were one superior, and the other superior - all this was from Heaven, and what could not be brought about by man. That which is done without man's doing is from Heaven. That which happens without man's causing is from the ordinance of Heaven. In the case of a private individual obtaining the throne, there must be in him virtue equal to that of Shun or Yu; and moreover there must be the presenting of him to Heaven by the preceding sovereign. It was on this account that Confucius did not obtain the throne. When the kingdom is possessed by natural succession, the sovereign who is displaced by Heaven must be like Jie or Zhou. It was on this account that Yi, Yi Yin, and Zhou Gong did not obtain the throne. Yi Yin assisted Tang so that he became sovereign over the kingdom. After the demise of Tang, Tai Ding having died before he could be appointed sovereign, Wai Bing reigned two years, and Zhong Ren four. Tai Jia was then turning upside down the statutes of Tang, when Yi Yin placed him in Tong for three years. There Tai Jia repented of his errors, was contrite, and reformed himself. In Tong be came to dwell in benevolence and walk in righteousness, during those threee years, listening to the lessons given to him by Yi Yin. Then Yi Yin again returned with him to Bo. Zhou Gong not getting the throne was like the case of Yi and the throne of Xia, or like that of Yi Yin and the throne of Yin. Confucius said, "Tang and Yu resigned the throne to their worthy ministers. The sovereign of Xia and those of Yin and Zhou transmitted it to their sons. The principle of righteousness was the same in all the cases."' |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《禮運 - Li Yun》 | English translation: James Legge [?] | Books referencing 《禮運》 Library Resources |
| 2 | 禮運: | 今大道既隱，天下為家，各親其親，各子其子，貨力為己，大人世及以為禮。城郭溝池以為固，禮義以為紀；以正君臣，以篤父子，以睦兄弟，以和夫婦，以設制度，以立田里，以賢勇知，以功為己。故謀用是作，而兵由此起。禹、湯、文、武、成王、周公，由此其選也。此六君子者，未有不謹於禮者也。以著其義，以考其信，著有過，刑仁講讓，示民有常。如有不由此者，在勢者去，眾以為殃，是謂小康。 |
| Li Yun: | 'Now that the Grand course has fallen into disuse and obscurity, the kingdom is a family inheritance. Every one loves (above all others) his own parents and cherishes (as) children (only) his own sons. People accumulate articles and exert their strength for their own advantage. Great men imagine it is the rule that their states should descend in their own families. Their object is to make the walls of their cities and suburbs strong and their ditches and moats secure. The rules of propriety and of what is right are regarded as the threads by which they seek to maintain in its correctness the relation between ruler and minister; in its generous regard that between father and son; in its harmony that between elder brother and younger; and in a community of sentiment that between husband and wife; and in accordance with them they frame buildings and measures; lay out the fields and hamlets (for the dwellings of the husbandmen); adjudge the superiority to men of valour and knowledge; and regulate their achievements with a view to their own advantage. Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms; and thus it was (also) that Yu, Tang, Wen and Wu, king Cheng, and the duke of Zhou obtained their distinction. Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues. Any rulers who did not follow this course were driven away by those who possessed power and position, and all regarded them as pests. This is the period of what we call Small Tranquillity.' | |
| 9 | 禮運: | 孔子曰：「於呼哀哉！我觀周道，幽、厲傷之，吾舍魯何適矣！魯之郊禘，非禮也，周公其衰矣！杞之郊也禹也，宋之郊也契也，是天子之事守也。故天子祭天地，諸侯祭社稷。」 |
| Li Yun: | Confucius said, 'Ah! Alas! I look at the ways of Zhou. (The kings) You and Li corrupted them indeed, but if I leave Lu, where shall I go (to find them better)? The border sacrifice of Lu, (however,) and (the association with it of) the founder of the line (of Zhou) is contrary to propriety - how have (the institutions of) the duke of Zhou fallen into decay! At the border sacrifice in Qi, Yu was the assessor, and at that in Song, Xie; but these were observances of the sons of Heaven, preserved (in those states by their descendants). The rule is that (only) the son of Heaven sacrifices to heaven and earth, and the princes of states sacrifice at the altars to the spirits of the land and grain.' |
《表記 - Biao Ji》 | English translation: James Legge [?] | Books referencing 《表記》 Library Resources |
| 23 | 表記: | 子曰：「下之事上也，雖有庇民之大德，不敢有君民之心，仁之厚也。是故君子恭儉以求役仁，信讓以求役禮，不自尚其事，不自尊其身，儉於位而寡於欲，讓於賢，卑己尊而人，小心而畏義，求以事君，得之自是，不得自是，以聽天命。 |
| Biao Ji: | The Master said, 'In serving (the ruler) his superior, (an officer) from his position has great opportunity to protect the people; but when he does not allow himself to have any thought of acting as the ruler of them, this shows a high degree of humanity. Therefore, the superior man is courteous and economical, seeking to exercise his benevolence, and sincere and humble in order to practise his sense of propriety. He does not himself seta high value on his services; he does not himself assert the honour due to his person. He is not ambitious of (high) position, and is very moderate in his desires. He gives place willingly to men of ability and virtue. He abases himself and gives honour to others. He is careful and in fear of doing what is not right. His desire in all this is to serve his ruler. If he succeed in doing so (and obtaining his ruler's approbation), he feels that he has done right; if he do not so succeed, he still feels that he has done right - prepared to accept the will of Heaven concerning himself. | |
| 《詩》云：『莫莫葛藟，施于條枚；凱弟君子，求福不回。』其舜、禹、文王、周公之謂與！有君民之大德，有事君之小心。《詩》云：『惟此文王，小心翼翼，昭事上帝，聿懷多福，厥德不回，以受方國。』」 | ||
| It is said in the Book of Poetry (III, i, ode 5, 6), "How the creepers close twine Round the branches and stems! Self-possession and ease Robed our prince as with gems. Happiness increased unsought, Nor by crooked ways was bought." Might not this have been said of Shun, Yu, king Wen, or the duke of Zhou, who had the great virtues (necessary) to govern the people, and yet were (only) careful to serve their rulers? It is said again in the same Book of Poetry (III, i, ode 2, 3), "This our king Wen in all his way Did watchful reverence display, With clearest wisdom serving God, Who, pleased to see the course he trod, Him with great favour crowned. His virtue no deflection knew, But always to the right was true. The states beheld, and all approved. With loyal ardour stirred and moved, Wen as their head they owned."' |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《不苟》 | Books referencing 《不苟》 Library Resources |
| 1 | 不苟: | 君子行不貴苟難，說不貴苟察，名不貴苟傳，唯其當之為貴。故懷負石而投河，是行之難為者也，而申徒狄能之；然而君子不貴者，非禮義之中也。「山淵平」，「天地比」，「齊秦襲」，「入乎耳，出乎口」，「鉤有須」，「卵有毛」，是說之難持者也，而惠施鄧析能之。然而君子不貴者，非禮義之中也。盜跖貪凶，名聲若日月，與舜禹俱傳而不息；然而君子不貴者，非禮義之中也。故曰：君子行不貴苟難，說不貴苟察，名不貴苟傳，唯其當之為貴。《詩》曰：「物其有矣，惟其時矣。」此之謂也。 |
| 5 | 不苟: | 君子崇人之德，揚人之美，非諂諛也；正義直指，舉人之過，非毀疵也；言己之光美，擬於舜禹，參於天地，非夸誕也；與時屈伸，柔從若蒲葦，非懾怯也；剛彊猛毅，靡所不信，非驕暴也；以義變應，知當曲直故也。《詩》曰：「左之左之，君子宜之；右之右之，君子有之。」此言君子能以義屈信變應故也。 |
《非相》 | Books referencing 《非相》 Library Resources |
| 7 | 非相: | 夫妄人曰：「古今異情，其所以治亂者異道。」而眾人惑焉。彼眾人者，愚而無說，陋而無度者也。其所見焉，猶可欺也，而況於千世之傳也？妄人者，門庭之間，猶可誣欺也，而況於千世之上乎？聖人何以不可欺？曰：聖人者，以己度者也。故以人度人，以情度情，以類度類，以說度功，以道觀盡，古今一也。類不悖，雖久同理，故鄉乎邪曲而不迷，觀乎雜物而不惑，以此度之。五帝之外無傳人，非無賢人也，久故也。五帝之中無傳政，非無善政也，久故也。禹湯有傳政而不若周之察也，非無善政也，久故也。傳者久則論略，近則論詳，略則舉大，詳則舉小。愚者聞其略而不知其詳，聞其詳而不知其大也。是以文久而滅，節族久而絕。 |
《非十二子》 | Books referencing 《非十二子》 Library Resources |
| 8 | 非十二子: | 若夫總方略，齊言行，壹統類，而群天下之英傑，而告之以大古，教之以至順，奧窔之間，簟席之上，斂然聖王之文章具焉，佛然平世之俗起焉，則六說者不能入也，十二子者不能親也。無置錐之地，而王公不能與之爭名，在一大夫之位，則一君不能獨畜，一國不能獨容，成名況乎諸侯，莫不願以為臣，是聖人之不得埶者也，仲尼子弓是也。一天下，財萬物，長養人民，兼利天下，通達之屬莫不從服，六說者立息，十二子者遷化，則聖人之得埶者，舜禹是也。 |
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