| Chinese Text Project |
| Show statistics Edit searchSearch details: |
|---|
| Scope: Pre-Qin and Han Request type: Paragraph |
| Condition 1: Contains text "巴" Matched:371. |
| Total 279 paragraphs. Page 3 of 28. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 28 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《風俗通義 - Fengsu Tongyi》 | [Eastern Han] 190-200 | Books referencing 《風俗通義》 Library Resources |
《怪神》 | Library Resources |
《世間多有虵作怪者》 | Library Resources |
| 2 | 世間多有... : | 謹按：車騎將軍巴郡馮緄鴻卿為議郎，發綬笥，有二赤虵，可長二尺，分南北走，大用憂怖。許季山孫字寧方，得其先人秘要，緄請使卜，云：「君後三歲，當為邊將，東北四五里，官以東為名，復五年，為大將軍，南征，此吉祥。」鴻卿意威名解，實應且惑。居無幾，拜尚書、遼東太守、廷尉、太常。會武陵蠻夷黃高攻燒南郡，鴻卿以威名素著，選登亞將，統六師之任，奮虓虎之勢。後為屯騎校尉、將作大匠、河南尹，復再臨理，官紀數方面，如寧方之言。《春秋》：「外虵與內虵鬭。」文帝時亦復有此，《傳》、《志》著其云為，而鴻卿獨以終吉，豈所謂「或得神以昌」乎？ |
《蔡中郎集 - Cai Zhong Lang Ji》 | [Eastern Han] 152-192 | Library Resources |
《卷七》 | Library Resources |
《荅詔問災異》 | Library Resources |
| 3 | 荅詔問災... : | 詔問曰：「去月二十九日，有黑氣墮溫德殿東庭中，黑如車蓋，降氣奮勢，五色有體，長十餘丈，形狀似龍似虹蜺。」對：「虹著于天而降施于庭。以臣所聞，則所謂天投虹者也。不見尾足者，不得勝龍。《易》曰：『蜺之比無德，以色親也。』潛潭巴曰：『虹出，后妃陰脅主。』又曰：『五色蜺出，至昭于宮殿。有兵革之事。』演孔圖曰：『蜺者、斗之精氣也。』失度投蜺見，態主惑于毀譽。合讖圖曰：『天子外苦兵威，內奮臣無忠，政變不虛生，占不虛言。』意者陛下關機之內、衽席之上，獨有以色見進，陵尊踰制，以招眾變。若群臣有所毀譽，聖意低回，未知誰是，兵戎不息，威權浸移，忠言不聞，即虹蜺所生也。抑內寵，任忠言，決毀譽，使貞雅各得其所。嚴守衛，整威權，機不假人，則其所救也。《易傳》曰：『陽感天不旋日。』《書》曰：『惟辟作威，惟辟作福。』臣或為之，謂之凶害，是以明主尤務焉。」 |
| 4 | 荅詔問災... : | 詔問曰：「五月三日，有白衣入德陽殿門，辭稱伯夏教我上殿，與中黃門桓賢晤言，相往來，不得入，遂亡去，不知姓名。」「臣聞凡人為怪，皆皇極道失。下或謀上，故其《傳》曰：『皇之不極，是謂不建。』則有下謀上之病。孝成綏和二年八月，男子王襃衣小冠，帶劍，入北司馬殿東門，上殿入室，解帷組佩之，招前殿署王業等曰：『天帝命我居此，業收縛考問。』襃故公車卒，病狂不自知入宮，乃下獄死。是時王莽為司馬，遂為篡亂，亦卒誅。臣竊思之，與綏和時相似而有異，被服既不同，來入雲龍門，而稱伯夏教入殿裏。與桓賢言，伯夏即故大將軍梁商，商子冀、冀子不疑等，皆以罪受戮。殘餘非天所祐，以往況今，將狂狡之人，為王氏之禍，未至殿省而覺，亡不伏誅。夫誠仰見上帝之厚德也。潛潭巴曰：『有人走入宮，不知其名，大水為戒，天子驚，群陰太隆，群下竝湊彊盛也。』建大中之道，舉賢良而寵祿之，則其救也。《經》曰：『皇建其有極，斂時五福，用敷錫厥庶民，惟時厥庶民于汝極，錫汝保極。』」 |
| 9 | 荅詔問災... : | 詔問：「平城門及武庫屋各損壞。」「臣愚以為平城門、向陽之門，郊祀法駕，所從出門之正者也。武庫禁兵所藏，國家之本兵也。變此二處，異于凡屋。《易傳》曰：『小人在位，上下咸悖，其妖城門內崩。』潛潭巴曰：『出宮瓦自墮，諸侯彊陵主。』《易傳》曰：『昔一柱泥故法棄，其咎宮室傾圮。』小人在顯位者，黜之以尊上整下，去暴悖之愆，抑諸侯之彊。陵主之漸，正意請行，率由舊章，已變柱泥，棄法之咎，則其救也。《洪範傳》曰：『六沴作見，若時共禦，帝用不羞，神則不怒。五福乃降，用彰于下。』」 |
《卷九》 | Library Resources |
《巴郡太守謝版》 | Library Resources |
| 1 | 巴郡太守... : | 臣尚書邕免冠頓首死罪。臣猥以頑闇，連值盛時，超自群吏，入登機密，未及輸力，盡心日下。五府舉臣任巴郡太守，陛下不復參論，府舉入奏，驚惶失守，非所敢安，征營累息，不知所措。臣邕頓首死罪。知納言任重，非臣所得久忝。今月丁丑，一章自聞，乞閒宂抱關執籥，不意錄符銀青，授任千里，求退得進。後上先遷，為眾所怪，不合事宜，願乞還詔命。盡力他役，死而後已。臣猥以愚闇，盜竊明時，周旋三臺，充列機衡，出入省闥，登踏丹墀，承隨同位，與在行列，以受酒禮嘉幣之賜，詔書前後，賜石鏡奩，禮經素字，《尚書》章句，《白虎》奏議，合成二百一十二卷，及蓮香瓠子唾壺，彈碁石枰，黎餳汁器，圍盧諸物，誠念及下，惠錫周至，每敕勿謝，前後重疊。雖父母之于子孫，無以加此，未得因緣有事，荅稱所蒙，不意卒遷，荷受非任，臨時自陳，未蒙省許，慘結屏營，踧踖受拜，命服銀青。光寵休顯，上耀祖先，下榮昆裔，誠非所望。臣邕頓首死罪。巴土長遠，江山修隔。頃來未悉輯睦，劉焉撫寧有方，柔遠功著。臣當以頑蒙，不閑職政，宣畼聖化，導遵和風，非臣才力所能供給，必以忝辱煩污。聖朝幸循舊職，當竭肝膽從事，筋絕骨破，以命繼之。 |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷四 - Book 4》 | Library Resources |
《兼愛下 - Universal Love III》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 兼愛下: |
然而天下之士非兼者之言，猶未止也。曰：「即善矣。雖然，豈可用哉？」子墨子曰：「用而不可，雖我亦將非之。且焉有善而不可用者？姑嘗兩而進之。誰以為二士，使其一士者執別，使其一士者執兼。是故別士之言曰：『吾豈能為吾友之身，若為吾身，為吾友之親，若為吾親。』是故退睹其友，飢即不食，寒即不衣，疾病不侍養，死喪不葬埋。別士之言若此，行若此。兼士之言不然，行亦不然，曰：『吾聞為高士於天下者，必為其友之身，若為其身，為其友之親，若為其親，然後可以為高士 於1天下。』是故退睹其友，飢則食之，寒則衣之，疾病侍養之，死喪葬埋之。兼士之言若此，行若此。若之二 士2者，言相非而行相反與？當使若二士者，言必信，行必果，使言行之合猶合符節也，無言而不行也。然即敢問，今有平原廣野於此，被甲嬰冑將往戰3，死生之權未可識也；又有君大夫之遠使於巴、越、齊、荊，往來及否未 及否未4可識也，然即敢問，不識將惡也家室，奉承親戚，提挈妻子，而寄託之？不識於兼之有是乎？於別之有是乎？我以為當其於此也，天下無愚夫愚婦，雖非兼之人，必寄託之於兼之有是也。此言而非兼，擇即取兼，即此言行費也。不識天下之士，所以皆聞兼而非之者，其故何也？」 |
| Universal Love III: |
Yet the objection is not all exhausted. It is asked, "It may be a good thing, but can it be of any use?" Mozi replied: If it were not useful then even I would disapprove of it. But how can there be anything that is good but not useful? Let us consider the matter from both sides. Suppose there are two men. Let one of them hold to partiality and the other to universality. Then the advocate of partiality would say to himself, how can I take care of my friend as I do of myself, how can I take care of his parents as my own? Therefore when he finds his friend hungry he would not feed him, and when he finds him cold he would not clothe him. In his illness he would not minister to him, and when he is dead he would not bury him. Such is the word and such is the deed of the advocate of partiality. The advocate of universality is quite unlike this both in word and in deed. He would say to himself, I have heard that to be a superior man one should take care of his friend as he does of himself, and take care of his friend's parents as his own. Therefore when he finds his friend hungry he would feed him, and when he finds him cold he would clothe him. In his sickness he would serve him, and when he is dead he would bury him. Such is the word and such is the deed of the advocate of universality. These two persons then are opposed to each other in word and also in deed. Suppose they are sincere in word and decisive in deed so that their word and deed are made to agree like the two parts of a tally, and that there is no word but what is realized in deed, then let us consider further: Suppose a war is on, and one is in armour and helmet ready to join the force, life and death are not predictable. Or suppose one is commissioned a deputy by the ruler to such far countries like Ba, Yue, Qi, and Jing, and the arrival and return are quite uncertain. Now (under such circumstances) let us inquire upon whom would one lay the trust of one's family and parents. Would it be upon the universal friend or upon the partial friend? It seems to me, on occasions like these, there are no fools in the world. Even if he is a person who objects to universal love, he will lay the trust upon the universal friend all the same. This is verbal objection to the principle but actual selection by it - this is self-contradiction between one's word and deed. It is incomprehensible, then, why people should object to universal love when they hear it. 1. 於 : Inserted. 孫詒讓《墨子閒詁》 |
《道家 - Daoism》 | Related resources |
《列子 - Liezi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《列子》 Library Resources Source Related resources |
《湯問》 | Books referencing 《湯問》 Library Resources |
| 10 | 湯問: | 匏巴鼓琴，而鳥舞魚躍，鄭師文聞之，棄家從師襄游。柱指鈞弦，三年不成章。師襄曰：「子可以歸矣。」師文舍其琴歎曰：「文非弦之不能鈞，非章之不能成。文所存者不在弦，所志者不在聲。內不得於心，外不應於器，故不敢發手而動弦。且小假之以觀其後。」无幾何，復見師襄。師襄曰：「子之琴何如？」師文曰：「得之矣。請嘗試之。」於是當春而叩商弦，以召南呂，涼風揔至，草木成實。及秋而叩角弦，以激夾鐘，溫風徐迴，草木發榮。當夏而叩羽弦，以召黃鐘，霜雪交下，川池暴沍。及冬而叩徵弦，以激蕤賓，陽光熾烈，堅冰立散。將終命宮而揔四弦。則景風翔，慶雲浮，甘露降，澧泉涌。師襄乃撫心高蹈曰：「微矣，子之彈也！雖師曠之清角，鄒衍之吹律，亡以加之。彼將挾琴執管而從子之後耳。」 |
《列仙傳 - Lie Xian Zhuan》 | [Western Han] 50 BC-8 | Books referencing 《列仙傳》 Library Resources |
《赤斧》 | Library Resources |
| 1 | 赤斧: | 赤斧者，巴戎人也，為碧雞祠主簿。能作水煉丹，與硝石服之，三十年反如童子，毛髮生皆赤。後數十年，上華山，取禹餘糧餌，賣之於蒼梧、湘江間。累世傳見之，手掌中有赤斧焉。 |
| 2 | 赤斧: | 赤斧頤真，發秀戎巴。寓跡神祠，澒煉丹砂。發雖朱蕤，顏曄丹葩。採藥靈山，觀化南遐。 |
| Total 279 paragraphs. Page 3 of 28. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 28 |
|---|