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| Scope: Ancient Classics Request type: Paragraph |
| Condition 1: Contains text "强" Matched:96. |
| Total 89 paragraphs. Page 1 of 9. Jump to page 1 2 3 4 5 6 7 8 9 |
《經典文獻 - Ancient Classics》 | Related resources |
《詩經 - Book of Poetry》 | [Western Zhou (1046 BC - 771 BC)] English translation: James Legge [?] | Books referencing 《詩經》 Library Resources Source Related resources |
《國風 - Lessons from the states》 | Books referencing 《國風》 Library Resources |
《鄘風 - Odes Of Yong》 | Books referencing 《鄘風》 Library Resources |
《鶉之奔奔 - Chun Zhi Ben Ben》 | English translation: James Legge [?] | Books referencing 《鶉之奔奔》 Library Resources |
| 1 | 鶉之奔奔: |
鶉之奔奔、鵲之彊彊。 人之無良、我以為兄。 |
| Chun Zhi Ben Ben: |
Boldly faithful in their pairings are quails; Vigorously so are magpies. This man is all vicious, And I consider him my brother! | |
| 2 | 鶉之奔奔: |
鵲之彊彊、鶉之奔奔。 人之無良、我以為君。 |
| Chun Zhi Ben Ben: |
Vigorously faithful in their pairings are magpies; Boldly so are quails. This woman is all vicious, And I regard her as marchioness. |
《大雅 - Greater odes of the kingdom》 | Books referencing 《大雅》 Library Resources |
《蕩之什 - Decade Of Dang》 | Library Resources |
《蕩 - Dang》 | English translation: James Legge [?] | Books referencing 《蕩》 Library Resources |
| 2 | 蕩: |
文王曰咨、咨女殷商。 曾是彊禦、曾是掊克。 曾是在位、曾是在服。 天降慆德、女興是力。 |
| Dang: |
King Wen said, 'Alas! Alas! you [sovereign of] Yin-shang, That you should have such violently oppressive ministers, That you should have such extortionate exactors, That you should have them in offices, That you should have them in the conduct of affairs! Heaven made them with their insolent dispositions, But it is you who employ them, and give them strength.' | |
| 3 | 蕩: |
文王曰咨、咨女殷商。 而秉義類、彊禦多懟。 流言以對、寇攘式內。 侯作侯祝、靡屆靡究 。 |
| Dang: |
King Wen said, 'Alas! Alas! you [sovereign of] Yin-shang, You ought to employ such as are good, But [you employ instead] violent oppressors, who cause many dissatisfactions. They respond to you with baseless stories, And [thus] robbers and thieves are in your court. Thence come oaths and curses, Without limit, without end. ' |
《頌 - Odes of the temple and the altar》 | Books referencing 《頌》 Library Resources |
《周頌 - Sacrificial odes of Zhou》 | Books referencing 《周頌》 Library Resources Related resources |
《閔予小子之什 - Decade Of Min Yu Xiao Zi》 | Library Resources |
《載芟 - Zai Shan》 | English translation: James Legge [?] | Books referencing 《載芟》 Library Resources |
| 1 | 載芟: |
載芟載柞、其耕澤澤。 千耦其耘、徂隰徂畛。 侯主侯伯、侯亞侯旅、侯彊侯以。 有嗿其饁、思媚其婦、有依其士。 有略其耜、俶載南畝。 播厥百殼、實函斯活。 驛驛其達、有厭其傑。 厭厭其苗、綿綿其麃。 載穫濟濟、有實其積、萬億及秭。 為酒為醴、烝畀祖妣、以洽百禮。 有飶其香、邦家之光。 有椒其馨、胡考之寧。 匪且有且、匪今斯今、振古如茲。 |
| Zai Shan: |
They clear away the grass and the bushes; And the ground is laid open by their ploughs. In thousands of pairs they remove the roots, Some in the low wet lands, some along the dykes. There are the master and his eldest son; His younger sons, and all their children; Their strong helpers, and their hired servants. How the noise of their eating the viands brought to them resounds! [The husbands] think lovingly of their wives; [The wives] keep close to their husbands. [Then] with their sharp plough-shares, They set to work on the south-lying acres. They sow their different kinds of grain, Each seed containing in it a germ of life. In unbroken lines rises the blade, And well-nourished the stalks grow long. Luxuriant looks the young grain, And the weeders go among it in multitudes. Then come the reapers in crowds, And the grain is piled up the fields, Myriads, and hundreds of thousands, and millions [of stacks]; For spirits and for sweet spirits, To offer to our ancestors, male and female, And to provide for all ceremonies. Fragrant is their aroma, Enhancing the glory of the State. Like pepper is their smell, To give comfort to the aged. It is not here only that there is this [abundance]; It is not now only that there is such a time: From of old it has been thus. |
《尚書 - Shang Shu》 | [Spring and Autumn (772 BC - 476 BC)] English translation: James Legge [?] | Books referencing 《尚書》 Library Resources Source Related resources |
《虞書 - Yu Shu》 | Books referencing 《虞書》 Library Resources |
《皋陶謨 - Counsels of Gao-yao》 | English translation: James Legge [?] | Books referencing 《皋陶謨》 Library Resources |
| 2 | 皋陶謨: | 皋陶曰：「都！亦行有九德，亦言其人有德，乃言曰，載采采。」 |
| Counsels of Gao-yao: | Gao-Yao said, 'Oh! there are in all nine virtues to be discovered in conduct, and when we say that a man possesses (any) virtue, that is as much as to say he does such and such things.' | |
| 禹曰：「何？」 | ||
| Yu asked, 'What (are the nine virtues)?' | ||
| 皋陶曰：「寬而栗。柔而立，愿而恭，亂而敬，擾而毅，直而溫，簡而廉，剛而塞，彊而義，彰厥有常。吉哉！日宣三德，夙夜浚明有家。日嚴祗敬六德，亮采有邦，翕受敷施。九德咸事，俊乂在官。百僚師師，百工惟時。撫于五辰，庶績其凝。無教逸欲。有邦兢兢業業，一日二日萬幾。無曠庶官，天工人其代之。天敘有典，勑我五典五惇哉！天秩有禮，自我五禮有庸哉！同寅協恭和衷哉！天命有德，五服五章哉！天討有罪，五刑五用哉！政事懋哉懋哉！天聰明，自我民聰明，天明畏自我民明威。達于上下，敬哉有土。」 | ||
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Gao-Yao replied, 'Affability combined with dignity; mildness combined with firmness; bluntness combined with respectfulness; aptness for government combined with reverent caution; docility combined with boldness; straightforwardness combined with gentleness; an easy negligence combined with discrimination; boldness combined with sincerity; and valour combined with righteousness. (When these qualities are) displayed, and that continuously, have we not the good (officer)? When there is a daily display of three (of these) virtues, their possessor could early and late regulate and brighten the clan (of which he was made chief). When there is a daily severe and reverent cultivation of six of them, their possessor could brilliantly conduct the affairs of the state (with which he was invested). When (such men) are all received and advanced, the possessors of those nine virtues will be employed in (the public) service. The men of a thousand and men of a hundred will be in their offices; the various ministers will emulate one another; all the officers will accomplish their duties at the proper times, observant of the five seasons (as the several elements predominate in them) - and thus their various duties will be fully accomplished. Let not (the Son of Heaven) set to the holders of states the example of indolence or dissoluteness. Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's; men must act for it! From Heaven are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties - and lo! we have the five courses of honourable conduct. From Heaven are the (social) distinctions with their several ceremonies; from us come the observances of those five ceremonies - and lo! they appear in regular practice. When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. Heaven graciously distinguishes the virtuous - are there not the five habiliments, five decorations of them? Heaven punishes the guilty - are there not the five punishments, to be severally used for that purpose? The business of government! - ought we not to be earnest in it? ought we not to be earnest in it? Heaven hears and sees as our people hear and see; Heaven brightly approves and displays its terrors as our people brightly approve and would awe - such connexion is there between the upper and lower (worlds). How reverent ought the masters of territories to be!' |
《周書 - Zhou Shu》 | Library Resources |
《洪範 - Great Plan》 | English translation: James Legge [?] | Books referencing 《洪範》 Library Resources |
| 8 | 洪範: | 六、三德：一曰正直，二曰剛克，三曰柔克。平康，正直；彊弗友，剛克；燮友，柔克。沈潛，剛克；高明，柔克。惟闢作福，惟闢作威，惟辟玉食。臣無有作福、作威、玉食。臣之有作福、作威、玉食，其害于而家，凶于而國。人用側頗僻，民用僭忒。 |
| Great Plan: | vi. 'Sixth, of the three virtues. The first is correctness and straightforwardness; the second, strong rule; and the third, mild rule. In peace and tranquillity, correctness and straightforwardness (must sway); in violence and disorder, strong rule; in harmony and order, mild rule. For the reserved and retiring there should be (the stimulus of) the strong rule; for the high(-minded) and distinguished, (the restraint of) the mild rule. It belongs only to the sovereign to confer dignities and rewards, to display the terrors of majesty, and to receive the revenues (of the kingdom). There should be no such thing as a minister's conferring dignities or rewards, displaying the terrors of majesty, or receiving the revenues. Such a thing is injurious to the clans, and fatal to the states (of the kingdom); smaller affairs are thereby managed in a one-sided and perverse manner, and the people fall into assumptions and excesses.' | |
| 9 | 洪範: | 七、稽疑：擇建立卜筮人，乃命十筮。曰雨，曰霽，曰蒙，曰驛，曰克，曰貞，曰悔，凡七。卜五，佔用二，衍忒。立時人作卜筮，三人占，則從二人之言。汝則有大疑，謀及乃心，謀及卿士，謀及庶人，謀及卜筮。汝則從，龜從，筮從，卿士從，庶民從，是之謂大同。身其康彊，子孫其逢，汝則從，龜從，筮從，卿士逆，庶民逆吉。卿士從，龜從，筮從，汝則逆，庶民逆，吉。庶民從，龜從，筮從，汝則逆，卿士逆，吉。汝則從，龜從，筮逆，卿士逆，庶民逆，作內吉，作外凶。龜筮共違于人，用靜吉，用作凶。 |
| Great Plan: | vii. 'Seventh, of the (means for the) examination of doubts. Officers having been chosen and appointed for divining by the tortoise-shell and the stalks of the Achillea, they are to be charged (on occasion) to execute their duties. (In doing this), they will find (the appearances of) rain, of clearing up, of cloudiness, of want of connexion, and of crossing; and the inner and outer diagrams. In all (the indications) are seven;--five given by the shell, and two by the stalks; and (by means) of these any errors (in the mind) may be traced out. These officers having been appointed, when the divination is proceeded with, three men are to interpret the indications, and the (consenting) words of two of them are to be followed. When you have doubts about any great matter, consult with your own mind; consult with your high ministers and officers; consult with the common people; consult the tortoise-shell and divining stalks. If you, the shell, the stalks, the ministers and officers, and the common people, all agree about a course, this is what is called a great concord, and the result will be the welfare of your person and good fortune to your descendants. If you, the shell, and the stalks agree, while the ministers, and officers, and the common people oppose, the result will be fortunate. If the ministers and officers, with the shell and stalks, agree, while you and the common people oppose, the result will be fortunate. If the common people, the shell, and the stalks agree, while you, with the ministers and officers, oppose, the result will be fortunate. If you and the shell agree. while the stalks, with the ministers and officers, and the common people, oppose, internal operations will be fortunate, and external undertakings unlucky. When the shell and stalks are both opposed to the views of men, there will be good fortune in being still, and active operations will be unlucky.' |
《周易 - Book of Changes》 | [Western Zhou (1046 BC - 771 BC)] | Books referencing 《周易》 Library Resources Source Related resources |
《易經 - Yi Jing》 | Books referencing 《易經》 Library Resources |
《䷀乾 - Qian》 | English translation: James Legge [?] | Books referencing 《䷀乾》 Library Resources |
| 1 | ䷀乾: | 乾：元亨，利貞。 |
| Qian: | Qian (represents) what is great and originating, penetrating, advantageous, correct and firm. | |
| 彖傳: | 大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明始終，六位時成，時乘六龍以御天。乾道變化，各正性命，保合大和，乃利貞。首出庶物，萬國咸寧。 | |
| Tuan Zhuan: | Vast is the 'great and originating (power)' indicated by Qian! All things owe to it their beginning: - it contains all the meaning belonging to (the name) heaven. The clouds move and the rain is distributed; the various things appear in their developed forms. (The sages) grandly understand (the connexion between) the end and the beginning, and how (the indications of) the six lines (in the hexagram) are accomplished, (each) in its season. (Accordingly) they mount (the carriage) drawn by those six dragons at the proper times, and drive through the sky. The method of Qian is to change and transform, so that everything obtains its correct nature as appointed (by the mind of Heaven); and (thereafter the conditions of) great harmony are preserved in union. The result is 'what is advantageous, and correct and firm. (The sage) appears aloft, high above all things, and the myriad states all enjoy repose. | |
| 象傳: | 天行健，君子以自強不息。 | |
| Xiang Zhuan: | Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity. |
《周禮 - The Rites of Zhou》 | [Warring States] 300 BC-100 BC | Books referencing 《周禮》 Library Resources |
《地官司徒》 | Books referencing 《地官司徒》 Library Resources |
| 114 | 地官司徒: | 司諫：掌糾萬民之德而勸之朋友，正其行而強之道藝，巡問而觀察之，以時書其德行道藝，辨其能而可任于國事者；以考鄉里之治，以詔廢置，以行赦宥。 |
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