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《儒家 - Confucianism》 | Related resources |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《離婁上 - Li Lou I》 | Library Resources |
| 8 | 離婁上: | 孟子曰：「不仁者可與言哉？安其危而利其菑，樂其所以亡者。不仁而可與言，則何亡國敗家之有？有孺子歌曰：『滄浪之水清兮，可以濯我纓；滄浪之水濁兮，可以濯我足。』孔子曰：『小子聽之！清斯濯纓，濁斯濯足矣，自取之也。』夫人必自侮，然後人侮之；家必自毀，而後人毀之；國必自伐，而後人伐之。《太甲》曰：『天作孽，猶可違；自作孽，不可活。』此之謂也。」 |
| Li Lou I: | Mencius said, 'How is it possible to speak with those princes who are not benevolent? Their perils they count safety, their calamities they count profitable, and they have pleasure in the things by which they perish. If it were possible to talk with them who so violate benevolence, how could we have such destruction of States and ruin of Families? There was a boy singing, "When the water of the Cang Lang is clear, It does to wash the strings of my cap; When the water of the Cang Lang is muddy, It does to wash my feet." Confucius said, "Hear what he sings, my children. When clear, then he will wash his cap-strings; and when muddy, he will wash his feet with it. This different application is brought by the water on itself." A man must first despise himself, and then others will despise him. A family must first destroy itself, and then others will destroy it. A State must first smite itself, and then others will smite it. This is illustrated in the passage of the Tai Jia, "When Heaven sends down calamities, it is still possible to escape them. When we occasion the calamities ourselves, it is not possible any longer to live."' |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《禮記》 Library Resources Source Related resources |
《樂記 - Yue Ji》 | English translation: James Legge [?] | Books referencing 《樂記》 Library Resources |
| 31 | 樂記: | 然後發以聲音，而文以琴瑟，動以干戚，飾以羽旄，從以簫管。奮至德之光，動四氣之和，以著萬物之理。是故清明象天，廣大象地，終始象四時，周還象風雨。五色成文而不亂，八風從律而不奸，百度得數而有常。小大相成，終始相生。倡和清濁，迭相為經。故樂行而倫清，耳目聰明，血氣和平，移風易俗，天下皆寧。 |
| Yue Ji: | After this there ensues the manifestation (of the inward thoughts) by the modulations of note and tone, the elegant accompaniments of the lutes, small and large, the movements with the shield and battleaxe, the ornaments of the plumes and ox-tails, and the concluding with the pipes and flutes. All this has the effect of exhibiting the brilliance of complete virtue, stirring up the harmonious action of the four (seasonal) energies; and displaying the true natures and qualities of all things. Hence in the fine and distinct notes we have an image of heaven; in the ample and grand, an image of earth; in their beginning and ending, an image of the four seasons; in the wheelings and revolutions (of the pantomimes), an image of the wind and rain. (The five notes, like) the five colours, form a complete and elegant whole, without any confusion. (The eight instruments of different materials, like) the eight winds, follow the musical accords, without any irregular deviation. The lengths of all the different notes have their definite measurements, without any uncertainty. The small and the great complete one another. The end leads on to the beginning, and the beginning to the end. The key notes and those harmonising with them, the sharp and the bass, succeed one another in their regular order. Therefore, when the music has full course, the different relations are clearly defined by it; the perceptions of the ears and eyes become sharp and distinct; the action of the blood and physical energies is harmonious and calm; (bad) influences are removed, and manners changed; and all under heaven there is entire repose. |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《榮辱》 | Books referencing 《榮辱》 Library Resources |
| 2 | 榮辱: | 快快而亡者、怒也，察察而殘者、忮也，博而窮者、訾也，清之而俞濁者、口也，豢之而俞瘠者、交也，辯而不說者、爭也，直立而不見知者、勝也，廉而不見貴者、劌也，勇而不見憚者、貪也，信而不見敬者、好剸行也。此小人之所務，而君子之所不為也。 |
| 10 | 榮辱: | 凡人有所一同：飢而欲食，寒而欲煖，勞而欲息，好利而惡害，是人之所生而有也，是無待而然者也，是禹桀之所同也。目辨白黑美惡，而耳辨音聲清濁，口辨酸鹹甘苦，鼻辨芬芳腥臊，骨體膚理辨寒暑疾養，是又人之所常生而有也，是無待而然者也，是禹桀之所同也。可以為堯禹，可以為桀跖，可以為工匠，可以為農賈，在埶注錯習俗之所積耳。是又人之所生而有也，是無待而然者也，是禹桀之所同也。為堯禹則常安榮，為桀跖則常危辱；為堯禹則常愉佚，為工匠農賈則常煩勞；然而人力為此，而寡為彼，何也？曰：陋也。堯禹者，非生而具者也，夫起於變故，成乎脩為，待盡而後備者也。人之生固小人，無師無法則唯利之見耳。人之生固小人，又以遇亂世，得亂俗，是以小重小也，以亂得亂也。君子非得埶以臨之，則無由得開內焉。今是人之口腹，安知禮義？安知辭讓？安知廉恥隅積？亦呥呥而嚼，鄉鄉而飽已矣。人無師無法，則其心正其口腹也。今使人生而未嘗睹芻豢稻粱也，惟菽藿糟糠之為睹，則以至足為在此也，俄而粲然有秉芻豢稻梁而至者，則瞲然視之曰：此何怪也？彼臭之而嗛於鼻，嘗之而甘於口，食之而安於體，則莫不棄此而取彼矣。今以夫先王之道，仁義之統，以相群居，以相持養，以相藩飾，以相安固邪。以夫桀跖之道，是其為相縣也，幾直夫芻豢稻梁之縣糟糠爾哉！然而人力為此，而寡為彼，何也？曰：陋也。陋也者，天下之公患也，人之大殃大害也。故曰：仁者好告示人。告之、示之、靡之、儇之、鈆之、重之，則夫塞者俄且通也，陋者俄且僩也，愚者俄且知也。是若不行，則湯武在上曷益？桀紂在上曷損？湯武存，則天下從而治，桀紂存，則天下從而亂。如是者，豈非人之情，固可與如此，可與如彼也哉！ |
《君道》 | Books referencing 《君道》 Library Resources |
| 2 | 君道: | 合符節，別契券者，所以為信也；上好權謀，則臣下百吏誕詐之人乘是而後欺。探籌、投鉤者，所以為公也；上好曲私，則臣下百吏乘是而後偏。衡石稱縣者，所以為平也；上好覆傾，則臣下百吏乘是而後險。斗斛敦概者，所以為嘖也；上好貪利，則臣下百吏乘是而後豐取刻與，以無度取於民。故械數者，治之流也，非治之原也；君子者，治之原也。官人守數，君子養原；原清則流清，原濁則流濁。故上好禮義，尚賢使能，無貪利之心，則下亦將綦辭讓，致忠信，而謹於臣子矣。如是則雖在小民，不待合符節，別契券而信，不待探籌投鉤而公，不待衝石稱縣而平，不待斗斛敦概而嘖。故賞不用而民勸，罰不用而民服，有司不勞而事治，政令不煩而俗美。百姓莫敢不順上之法，象上之志，而勸上之事，而安樂之矣。故藉歛忘費，事業忘勞，寇難忘死，城郭不待飾而固，兵刃不待陵而勁，敵國不待服而詘，四海之民不待令而一，夫是之謂至平。《詩》曰：「王猶允塞，徐方既來。」此之謂也。 |
| 5 | 君道: |
君者，民之原也；原清則流清，原濁則流濁。故有社稷者而不能愛民，不能利民，而求民之親愛己，不可得也。民不親不愛，而求為己用，為己死，不可得也。民不為己用，不為己死，而求兵之勁，城之固，不可得也。兵不勁，城不固，而求敵之不至，不可得也。敵至而求無危削，不滅亡，不可得也。危削滅亡之情，舉積此矣，而求安樂，是狂生者也。狂生者，不胥時而落。故人主欲彊固安樂，則莫若反之民；欲附下一民，則莫若反之政；欲脩政美俗，則莫若求其人。彼或蓄積而得之者不世絕。彼其人者，生乎今之世，而志乎古之道。以天下之王公莫好之也，然而是子獨好之；以天下之民莫為1之也，然而是子獨為之。好之者貧，為之者窮，然而是子猶將為之也，不為少頃輟焉。曉然獨明於先王之所以得之，所以失之，知國之安危臧否，若別白黑。是其人也，大用之，則天下為一，諸侯為臣；小用之，則威行鄰敵；縱不能用，使無去其疆域，則國終身無故。故君人者，愛民而安，好士而榮，兩者無一焉而亡。《詩》曰：「介人維藩，大師為垣。」此之謂也。 1. 為 : Originally read: "欲". 據《群書治要》本補，說見王念孫《讀書雜志》、王先謙《荀子集解》。 |
《樂論》 | Books referencing 《樂論》 Library Resources |
| 4 | 樂論: | 且樂者、先王之所以飾喜也；軍旅鈇鉞者，先王之所以飾怒也。先王喜怒皆得其齊焉。是故喜而天下和之，怒而暴亂畏之。先王之道，禮樂正其盛者也。而墨子非之。故曰：墨子之於道也，猶瞽之於白黑也，猶聾之於清濁也，猶欲之楚而北求之也。 |
《解蔽》 | Books referencing 《解蔽》 Library Resources |
| 10 | 解蔽: | 農精於田，而不可以為田師；賈精於市，而不可以為市師；工精於器，而不可以為器師。有人也，不能此三技，而可使治三官。曰：精於道者也。精於物者也。精於物者以物物，精於道者兼物物。故君子壹於道，而以贊稽物。壹於道則正，以贊稽物則察；以正志行察論，則萬物官矣。昔者舜之治天下也，不以事詔而萬物成。處一危之，其榮滿側；養一之微，榮矣而未知。故道經曰：「人心之危，道心之微。」危微之幾，惟明君子而後能知之。故人心譬如槃水，正錯而勿動，則湛濁在下，而清明在上，則足以見鬒眉而察理矣。微風過之，湛濁動乎下，清明亂於上，則不可以得大形之正也。心亦如是矣。故導之以理，養之以清，物莫之傾，則足以定是非決嫌疑矣。小物引之，則其正外易，其心內傾，則不足以決麤理矣。故好書者眾矣，而倉頡獨傳者，壹也；好稼者眾矣，而后稷獨傳者，壹也。好樂者眾矣，而夔獨傳者，壹也；好義者眾矣，而舜獨傳者，壹也。倕作弓，浮游作矢，而羿精於射；奚仲作車，乘杜作乘馬，而造父精於御：自古及今，未嘗有兩而能精者也。曾子曰：「是其庭可以搏鼠，惡能與我歌矣！」 |
| 11 | 解蔽: | 空石之中有人焉，其名曰觙。其為人也，善射以好思。耳目之欲接，則敗其思；蚊虻之聲聞，則挫其精。是以闢耳目之欲，而遠蚊虻之聲，閑居靜思則通。思仁若是，可謂微乎？孟子惡敗而出妻，可謂能自彊矣；有子惡臥而焠掌，可謂能自忍矣；未及好也。闢耳目之欲，可謂自彊矣，未及思也。蚊虻之聲聞則挫其精，可謂危矣；未可謂微也。夫微者，至人也。至人也，何彊？何忍？何危？故濁明外景，清明內景，聖人縱其欲，兼其情，而制焉者理矣。夫何彊？何忍？何危？故仁者之行道也，無為也；聖人之行道也，無彊也。仁者之思也恭，聖者之思也樂。此治心之道也。 |
《正名》 | Books referencing 《正名》 Library Resources |
| 5 | 正名: | 然則何緣而以同異？曰：緣天官。凡同類同情者，其天官之意物也同。故比方之疑似而通，是所以共其約名以相期也。形體、色理以目異；聲音清濁、調竽、奇聲以耳異；甘、苦、鹹、淡、辛、酸、奇味以口異；香、臭、芬、鬱、腥、臊、漏庮、奇臭以鼻異；疾、癢、凔、熱、滑、鈹、輕、重以形體異；說、故、喜、怒、哀、樂、愛、惡、欲以心異。心有徵知。徵知，則緣耳而知聲可也，緣目而知形可也。然而徵知必將待天官之當簿其類，然後可也。五官簿之而不知，心徵知而無說，則人莫不然謂之不知。此所緣而以同異也。 |
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