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| Condition 1: References 仲由 : 姓仲，名由，字子路，又字季路。孔子的學生。 Zhong You, styled Zi Lu, a student of Confucius. Matched:59. |
| Total 49 paragraphs. Page 1 of 5. Jump to page 1 2 3 4 5 |
《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 |
《雍也 - Yong Ye》 | English translation: James Legge [?] | Library Resources |
| 8 | 雍也: | 季康子問：「仲由可使從政也與？」子曰：「由也果，於從政乎何有？」曰：「賜也，可使從政也與？」曰：「賜也達，於從政乎何有？」曰：「求也，可使從政也與？」曰：「求也藝，於從政乎何有？」 |
| Yong Ye: | Ji Kang asked about Zhong You, whether he was fit to be employed as an officer of government. The Master said, "You is a man of decision; what difficulty would he find in being an officer of government?" Kang asked, "Is Ci fit to be employed as an officer of government?" and was answered, "Ci is a man of intelligence; what difficulty would he find in being an officer of government?" Asked, "Is Qui fit to be employed as an officer of government?" the master replied, "Qiu is a man of various ability; what difficulty would he find in being an officer of government?"" |
《先進 - Xian Jin》 | English translation: James Legge [?] | Books referencing 《先進》 Library Resources |
| 24 | 先進: | 季子然問：「仲由、冉求可謂大臣與？」子曰：「吾以子為異之問，曾由與求之問。所謂大臣者：以道事君，不可則止。今由與求也，可謂具臣矣。」曰：「然則從之者與？」子曰：「弒父與君，亦不從也。」 |
| Xian Jin: | Ji Zi Ran asked whether Zhong You and Ran Qiu could be called great ministers. The Master said, "I thought you would ask about some extraordinary individuals, and you only ask about You and Qiu! What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires. Now, as to You and Qiu, they may be called ordinary ministers." Zi Ran said, "Then they will always follow their chief - will they?" The Master said, "In an act of parricide or regicide, they would not follow him." |
《微子 - Wei Zi》 | English translation: James Legge [?] | Books referencing 《微子》 Library Resources |
| 6 | 微子: | 長沮、桀溺耦而耕，孔子過之，使子路問津焉。長沮曰：「夫執輿者為誰？」子路曰：「為孔丘。」曰：「是魯孔丘與？」曰：「是也。」曰：「是知津矣。」問於桀溺，桀溺曰：「子為誰？」曰：「為仲由。」曰：「是魯孔丘之徒與？」對曰：「然。」曰：「滔滔者天下皆是也，而誰以易之？且而與其從辟人之士也，豈若從辟世之士哉？」耰而不輟。子路行以告。夫子憮然曰：「鳥獸不可與同群，吾非斯人之徒與而誰與？天下有道，丘不與易也。」 |
| Wei Zi: | Chang Zu and Jie Ni were at work in the field together, when Confucius passed by them, and sent Zi Lu to inquire for the ford. Chang Zu said, "Who is he that holds the reins in the carriage there?" Zi Lu told him, "It is Kong Qiu.', "Is it not Kong Qiu of Lu?" asked he. "Yes," was the reply, to which the other rejoined, "He knows the ford." Zi Lu then inquired of Jie Ni, who said to him, "Who are you, sir?" He answered, "I am Zhong You." "Are you not the disciple of Kong Qiu of Lu?" asked the other. "I am," replied he, and then Jie Ni said to him, "Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Rather than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping. Zi Lu went and reported their remarks, when the Master observed with a sigh, "It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people - with mankind - with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state." |
《大戴禮記 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴禮記》 Library Resources |
《衛將軍文子》 | Books referencing 《衛將軍文子》 Library Resources |
| 5 | 衛將軍文... : | 不畏強禦，不侮矜寡；其言曰性，都其富哉，任其戎，是仲由之行也。夫子未知以文也，詩云：『受小共大共，為下國恂蒙。何天之寵，傅奏其勇。』夫強乎武哉，文不勝其質。 |
《孔子家語 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家語》 Library Resources |
《相魯》 | Books referencing 《相魯》 Library Resources |
| 3 | 相魯: | 孔子言於定公曰：「家不臧甲，邑無百雉之城，古之制也。今三家過制，請皆損之。」乃使季氏宰仲由隳三都。叔孫不得意於季氏，因費宰公山弗擾，率費人以襲魯。孔子以公與季孫、仲孫、叔孫，入於費氏之宮，豋武子之臺。費人攻之，及臺側，孔子命申句須、樂頎，勒士眾，下伐之，費人北，遂隳三都之城，強公室，弱私家，尊君卑臣，政化大行。 |
《始誅》 | Books referencing 《始誅》 Library Resources |
| 1 | 始誅: | 孔子為魯司寇，攝行相事，有喜色。仲由問曰：「由聞君子禍至不懼，福至不喜。今夫子得位而喜，何也？」孔子曰：「然！有是言也。不曰樂以貴下人乎？」於是朝政七日而誅亂政大夫少正卯，戮之於兩觀之下，尸於朝三日。子貢進曰：「夫少正卯、魯之聞人也。今夫子為政而始誅之，或者為失乎？」孔子曰：「居！吾語女以其故。天下有大惡者五，而竊盜不與焉。一曰心逆而險，二曰行辟而堅，三曰言偽而辯，四曰記醜而博，五曰順非而澤。此五者，有一於人，則不免君子之誅，而少正卯皆兼有之。其居處足以掫徒成黨，其談說足以飾襃瑩眾，其強禦足以返是獨立；此乃人之姦雄者也，不可以不除。夫殷湯誅尹諧，文王誅潘正，周公誅管蔡，太公誅華士，管仲誅付乙，子產誅史何，凡此七子皆異世而同誅者，以七子異世而同惡，故不可赦也。《詩》云：『憂心悄悄，慍于群小。』小人成群，斯足憂矣。」 |
《弟子行》 | Library Resources |
| 1 | 弟子行: | 衛將軍文子問於子貢曰：「吾聞孔子之施教也，先之以《詩》《書》，導之以孝悌，說之以仁義，觀之以禮樂，然後成之以文德。蓋入室升堂者七十有餘人，其孰為賢？」子貢對以不知。文子曰：「以吾子常與學，賢者也。何為不知？」子貢對曰：「賢人無妄，知賢即難。故君子之言曰：智莫難於知人。是以難對也。」文子曰：「若夫知賢莫不難，今吾子親遊焉，是以敢問。」子貢曰：「夫子之門人，蓋有三千就焉。賜有逮及焉、未逮及焉。故不得徧知以告也。」文子曰：「吾子所及者，請聞其行。」子貢對曰：「夫能夙興夜寐，諷誦崇禮，行不貳過，稱言不苟，是顏回之行也。孔子說之以《詩》曰：『媚玆一人，應侯慎德，永言孝思，孝思惟則。』若逢有德之君，世受顯命，不失厥名，以御于天子，則王者之相也。在貧如客，使其臣如借，不遷怒，不深怨，不錄舊罪，是冉雍之行也。孔子論其材曰：『有土之君子也，有眾使也，有刑用也，然後稱怒焉。』孔子告之以《詩》曰：『靡不有初，鮮克有終。』匹夫不怒，唯以亡其身，不畏強禦，不侮矜寡，其言循性，其都以富，材任治戎，是仲由之行也。孔子和之以文，說之以《詩》曰：『受小共大共，而為下國駿厖，荷天子之龍，不戁不悚，敷奏其勇。』強乎武哉！文不勝其質，恭老䘏幼，不忘賓旅，好學博藝，省物而勤也，是冉求之行也。孔子因而語之曰：『好學則智，䘏孤則惠，恭則近禮，勤則有繼，堯舜篤恭，以王天下。』其稱之也，曰：『宜為國老。』齋莊而能肅，志通而好禮，儐相兩君之事，篤雅有節，是公西赤之行也。子曰：『禮經三百，可勉能也；威儀三千，則難也。』公西赤問曰：『何謂也？』子曰：『貌以儐禮，禮以儐辭，是謂難焉；眾人聞之，以為成也。』孔子語人曰：『當賓客之事，則達矣。』謂門人曰：『二三子之欲學賓客之禮者，其於赤也。』滿而不盈，實而如虛，過之如不及，先王難之，博無不學，其貌恭，其德敦，其言於人也，無所不信，其驕大人也，常以浩浩，是以眉壽，是曾參之行也。孔子曰：『孝、德之始也；悌、德之序也；信、德之厚也；忠、德之正也。參中夫四德者也。』以此稱之，美功不伐，貴位不善，不侮不佚，不傲無告，是顓孫師之行也。孔子言之曰：『其不伐，則猶可能也；其不弊百姓，則仁也。』《詩》云：『愷悌君子，民之父母。』夫子以其仁為大，學之深，送迎必敬，上交下接若截焉，是卜商之行也。孔子說之以《詩》曰：『式夷式已，無小人殆。』若商也，其可謂不險矣。貴之不喜，賤之不怒，苟利於民矣，廉於行己，其事上也，以佑其下，是澹臺滅明之行也。孔子曰：『獨貴獨富，君子恥之，夫也中之矣。』先成其慮，及事而用之，故動則不妄，是言偃之行也。孔子曰：『欲能則學，欲知則問，欲善則詳，欲給則豫，當是而行，偃也得之矣。』獨居思仁，公言言義，其於《詩》也，則一日三復白圭之玷，是宮縚之行也。孔子信其能仁，以為異士。自見孔子，出入於戶，未嘗越履，往來過之，足不履影，啟蟄不殺，方長不折，執親之喪，未嘗見齒，是高柴之行也。孔子曰：『柴於親喪，則難能也，啟蟄不殺，則順人道；方長不折，則恕仁也。成湯恭而以恕，是以日躋。』凡此諸子，賜之所親覩者也。吾子有命而訊賜，賜也固，不足以知賢。」文子曰：「吾聞之也，國有道，則賢人興焉，中人用焉，乃百姓歸之。若吾子之論，既富茂矣，壹諸侯之相也，抑世未有明君，所以不遇也。」子貢既與衛將軍文子言，適魯，見孔子曰：「衛將軍文子問二三子之於賜，不壹而三焉；賜也辭不獲命，以所見者對矣。未知中否，請以告。」孔子曰：「言之乎。」子貢以其辭狀告孔子。子聞而笑曰：「賜！汝次為人矣。」子貢對曰：「賜也何敢知人，此以賜之所覩也。」孔子曰：「然。吾亦語汝耳之所未聞，目之所未見者，豈思之所不至，知之所未及哉！」子貢曰：「賜願得聞之。」孔子曰：「不克不忌，不念舊怨，蓋伯夷叔齊之行也。思天而敬之，服義而行信，孝於父母，恭於兄弟，從善而不教道，趙文子之行也。其事君也，不敢愛其死，然亦不敢忘其身，謀其身不遺其友，君陳則進而用之，不陳則行而退，蓋隨武子之行也。其為人之淵源也，多聞而難誕，內植足以沒其世；國家有道，其言足以治；無道，其默足以生，蓋銅鞮伯華之行也。外寬而內正，自極於隱括之中，直己而不直人，汲汲於仁，以善自終，蓋蘧伯玉之行也。孝恭慈仁，允德圖義，約貨去怨，輕財不匱，蓋柳下惠之行也。其言曰：『君雖不量於其身，臣不可以不忠於其君；是故君擇臣而任之，臣亦擇君而事之。』有道順命，無道衡命，蓋晏平仲之行也。蹈忠而行信，終日言，不在尤之內，國無道，處賤不悶，貧而能樂，蓋老來子之行也。易行以俟天命，居下不援其上，其親觀於四方也，不忘其親，不盡其樂，以不能則學，不為己終身之憂，蓋介子山之行也。」子貢曰：「敢問夫子之所知者，蓋盡於此而已乎？」孔子曰：「何謂其然？亦略舉耳目之所及而已。昔晉平公問祁奚曰：『羊舌大夫、晉之良大夫也。其行如何？』祁奚辭以不知。公曰：『吾聞子少長乎其所，今子掩之，何也？』祁奚對曰：『其少也恭而順，心有恥而不使其過宿；其為大夫，悉善而謙其端；其為輿尉也，信而好直其功。至於其為容也，溫良而好禮，博聞而時出其志。』公曰：『曩者問子，子奚曰不知也？』祁奚曰：『每位改變，未知所止，是以不敢得知也。此又羊舌大夫之行也。』」子貢跪曰：「請退而記之。」 |
《在厄》 | Library Resources |
| 4 | 在厄: | 孔子厄於陳、蔡，從者七日不食。子貢以所齎貨，竊犯圍而出，告糴於野人，得米一石焉。顏回、仲由炊之於壞屋之下，有埃墨墮飯中，顏回取而食之。子貢自井望見之，不悅，以為竊食也，入問孔子曰：「仁人廉士窮，改節乎？」孔子曰：「改節即何稱於仁廉哉？」子貢曰：「若回也，其不改節乎？」子曰：「然。」子貢以所飯告孔子，子曰：「吾信回之為仁久矣。雖汝有云，弗以疑也，其或者必有故乎？汝止，吾將問之。」召顏回曰：「疇昔予夢見先人，豈或啟祐我哉。子炊而進飯，吾將進焉。」對曰：「向有埃墨墮飯中，欲置之，則不潔；欲棄之，則可惜。回即食之，不可祭也。」孔子曰：「然乎！吾亦食之。」顏回出。孔子顧謂二三子曰：「吾之信回也，非待今日也。」二三子由此乃服之。 |
《七十二弟子解》 | Books referencing 《七十二弟子解》 Library Resources |
| 8 | 七十二弟... : | 仲由，弁人，字子路，一字季路。少孔子九歲，有勇力才藝，以政事著名。為人果烈而剛直，性鄙而不達於變通，仕衛為大夫，遇蒯●與其子輒爭國，子路遂死輒難。孔子痛之曰：「自吾有由，而惡言不入於耳。」 |
《孔叢子 - Kongcongzi》 | [Eastern Han - Three Kingdoms (25 - 265)] | Books referencing 《孔叢子》 Library Resources Related resources |
《詰墨》 | Books referencing 《詰墨》 Library Resources |
| 19 | 詰墨: | 曹明問子魚曰：「觀子詰墨者之辭，事義相反，墨者妄矣。假使墨者復起，對之乎？」答曰：「苟得其禮，雖百墨吾亦明白焉。失其正，雖一人猶不能當前也。墨子之所引者，矯稱晏子。晏子之善吾先君，吾先君之善晏子，其事庸盡乎。」曹明曰：「可得聞諸？」子魚曰：「昔齊景公問晏子曰：『吾欲善治，可以霸諸侯乎？』對曰：『官未具也。臣亟以聞，而君未肯然也。臣聞孔子聖人，然猶居處勌惰，廉隅不脩，則原憲、季羔侍；血氣不休，志意不通；則仲由、卜商侍；德不盛，行不勤；則顏閔、冉雍侍。今君之朝臣萬人，立車千乘，不善之政，加於下民者眾矣，未能以聞者。臣故曰：官未備也。』此又晏子之善孔子者也。曰：『晏平仲善與人交，久而敬之。』此又孔子之貴晏子者也。」曹明曰：「吾始謂墨子可疑，今則決不妄疑矣。」 |
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