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Scope: Pre-Qin and Han Request type: Paragraph
Condition 1: References 文公 : Same as 「晉文公」: 姓名:姬重耳,在位前636-前628。 Duke Wen of Jin (ruled 636 BC-628 BC) or coextensive terms Matched:495.
Total 289 paragraphs. Page 1 of 29. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 29

先秦兩漢 - Pre-Qin and Han

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儒家 - Confucianism

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論語 - The Analects

[Spring and Autumn - Warring States] 480 BC-350 BC
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[Also known as: "The Analects of Confucius", "The Confucian Analects"]

憲問 - Xian Wen

English translation: James Legge [?]
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15 憲問:
子曰:「晉文公譎而不正,齊桓公正而不譎。」
Xian Wen:
The Master said, "The duke Wen of Jin was crafty and not upright. The duke Huan of Qi was upright and not crafty."

孟子 - Mengzi

[Warring States] 340 BC-250 BC English translation: James Legge [?]
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[Also known as: "The Works of Mencius"]

梁惠王上 - Liang Hui Wang I

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7 梁惠王上:
齊宣王問曰:「齊桓、晉文之事可得聞乎?」
Liang Hui Wang I:
The king Xuan of Qi asked, saying, 'May I be informed by you of the transactions of Huan of Qi, and Wen of Jin?'
孟子對曰:「仲尼之徒無道桓、之事者,是以後世無傳焉。臣未之聞也。無以,則王乎?」
Mencius replied, 'There were none of the disciples of Zhong Ni who spoke about the affairs of Huan and Wen, and therefore they have not been transmitted to these after-ages - your servant has not heard them. If you will have me speak, let it be about royal government.'
曰:「德何如,則可以王矣?」
The king said, 'What virtue must there be in order to attain to royal sway?'
曰:「保民而王,莫之能禦也。」
Mencius answered, 'The love and protection of the people; with this there is no power which can prevent a ruler from attaining to it.'
曰:「若寡人者,可以保民乎哉?」
The king asked again, 'Is such an one as I competent to love and protect the people?'
曰:「可。」
Mencius said, 'Yes.'
曰:「何由知吾可也?」
'How do you know that I am competent for that?'
曰:「臣聞之胡齕曰,王坐於堂上,有牽牛而過堂下者,王見之,曰:『牛何之?』對曰:『將以釁鐘。』王曰:『舍之!吾不忍其觳觫,若無罪而就死地。』對曰:『然則廢釁鐘與?』曰:『何可廢也?以羊易之!』不識有諸?」
'I heard the following incident from Hu He: "The king," said he, "was sitting aloft in the hall, when a man appeared, leading an ox past the lower part of it. The king saw him, and asked, Where is the ox going? The man replied, We are going to consecrate a bell with its blood. The king said, Let it go. I cannot bear its frightened appearance, as if it were an innocent person going to the place of death. The man answered, Shall we then omit the consecration of the bell ? The king said, How can that be omitted? Change it for a sheep." I do not know whether this incident really occurred.'
曰:「有之。」
The king replied, 'It did,'
曰:「是心足以王矣。百姓皆以王為愛也,臣固知王之不忍也。」
and then Mencius said, 'The heart seen in this is sufficient to carry you to the royal sway. The people all supposed that your Majesty grudged the animal, but your servant knows surely, that it was your Majesty's not being able to bear the sight, which made you do as you did.'
王曰:「然。誠有百姓者。齊國雖褊小,吾何愛一牛?即不忍其觳觫,若無罪而就死地,故以羊易之也。」
The king said, 'You are right. And yet there really was an appearance of what the people condemned. But though Qi be a small and narrow State, how should I grudge one ox? Indeed it was because I could not bear its frightened appearance, as if it were an innocent person going to the place of death, that therefore I changed it for a sheep.'
曰:「王無異於百姓之以王為愛也。以小易大,彼惡知之?王若隱其無罪而就死地,則牛羊何擇焉?」
Mencius pursued, 'Let not your Majesty deem it strange that the people should think you were grudging the animal. When you changed a large one for a small, how should they know the true reason? If you felt pained by its being led without guilt to the place of death, what was there to choose between an ox and a sheep?
王笑曰:「是誠何心哉?我非愛其財。而易之以羊也,宜乎百姓之謂我愛也。」
The king laughed and said, 'What really was my mind in the matter? I did not grudge the expense of it, and changed it for a sheep! There was reason in the people's saying that I grudged it.'
曰:「無傷也,是乃仁術也,見牛未見羊也。君子之於禽獸也,見其生,不忍見其死;聞其聲,不忍食其肉。是以君子遠庖廚也。」
'There is no harm in their saying so,' said Mencius. 'Your conduct was an artifice of benevolence. You saw the ox, and had not seen the sheep. So is the superior man affected towards animals, that, having seen them alive, he cannot bear to see them die; having heard their dying cries, he cannot bear to eat their flesh. Therefore he keeps away from his slaughter-house and cook-room.'
王說曰:「《》云:『他人有心,予忖度之。』夫子之謂也。夫我乃行之,反而求之,不得吾心。夫子言之,於我心有戚戚焉。此心之所以合於王者,何也?」
The king was pleased, and said, 'It is said in the Book of Poetry, "The minds of others, I am able by reflection to measure;" - this is verified, my Master, in your discovery of my motive. I indeed did the thing, but when I turned my thoughts inward, and examined into it, I could not discover my own mind. When you, Master, spoke those words, the movements of compassion began to work in my mind. How is it that this heart has in it what is equal to the royal sway?'
曰:「有復於王者曰:『吾力足以舉百鈞』,而不足以舉一羽;『明足以察秋毫之末』,而不見輿薪,則王許之乎?」
Mencius replied, 'Suppose a man were to make this statement to your Majesty: "My strength is sufficient to lift three thousand catties, but it is not sufficient to lift one feather; my eyesight is sharp enough to examine the point of an autumn hair, but I do not see a waggon-load of faggots;" would your Majesty allow what he said?'
曰:「否。」
'No,' was the answer,
「今恩足以及禽獸,而功不至於百姓者,獨何與?然則一羽之不舉,為不用力焉;輿薪之不見,為不用明焉,百姓之不見保,為不用恩焉。故王之不王,不為也,非不能也。」
on which Mencius proceeded, 'Now here is kindness sufficient to reach to animals, and no benefits are extended from it to the people. How is this? Is an exception to be made here? The truth is, the feather is not lifted , because strength is not used; the waggon-load of firewood is not seen, because the eyesight is not used; and the people are not loved and protected, because kindness is not employed. Therefore your Majesty's not exercising the royal sway, is because you do not do it, not because you are not able to do it.'
曰:「不為者與不能者之形何以異?」
The king asked, 'How may the difference between the not doing a thing, and the not being able to do it, be represented?
曰:「挾太山以超北海,語人曰『我不能』,是誠不能也。為長者折枝,語人曰『我不能』,是不為也,非不能也。故王之不王,非挾太山以超北海之類也;王之不王,是折枝之類也。老吾老,以及人之老;幼吾幼,以及人之幼。天下可運於掌。《》云:『刑于寡妻,至于兄弟,以御于家邦。』言舉斯心加諸彼而已。故推恩足以保四海,不推恩無以保妻子。古之人所以大過人者無他焉,善推其所為而已矣。今恩足以及禽獸,而功不至於百姓者,獨何與?權,然後知輕重;度,然後知長短。物皆然,心為甚。王請度之!抑王興甲兵,危士臣,構怨於諸侯,然後快於心與?」
Mencius replied,'In such a thing as taking the Tai mountain under your arm, and leaping over the north sea with it, if you say to people "I am not able to do it," that is a real case of not being able. In such a matter as breaking off a branch from a tree at the order of a superior, if you say to people "I am not able to do it," that is a case of not doing it, it is not a case of not being able to do it. Therefore your Majesty's not exercising the royal sway, is not such a case as that of taking the Tai mountain under your arm, and leaping over the north sea with it. Your Majesty's not exercising the royal sway is a case like that of breaking off a branch from a tree. Treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated; treat with the kindness due to youth the young in your own family, so that the young in the families of others shall be similarly treated - do this, and the kingdom may be made to go round in your palm. It is said in the Book of Poetry, "His example affected his wife. It reached to his brothers, and his family of the State was governed by it." The language shows how king Wen simply took his kindly heart, and exercised it towards those parties. Therefore the carrying out his kindness of heart by a prince will suffice for the love and protection of all within the four seas, and if he do not carry it out, he will not be able to protect his wife and children. The way in which the ancients came greatly to surpass other men, was no other but this - simply that they knew well how to carry out, so as to affect others, what they themselves did. Now your kindness is sufficient to reach to animals, and no benefits are extended from it to reach the people. How is this? Is an exception to be made here? By weighing, we know what things are light, and what heavy. By measuring, we know what things are long, and what short. The relations of all things may be thus determined, and it is of the greatest importance to estimate the motions of the mind. I beg your Majesty to measure it. You collect your equipments of war, endanger your soldiers and officers, and excite the resentment of the other princes - do these things cause you pleasure in your mind?'
王曰:「否。吾何快於是?將以求吾所大欲也。」
The king replied, 'No. How should I derive pleasure from these things? My object in them is to seek for what I greatly desire.'
曰:「王之所大欲可得聞與?」王笑而不言。
Mencius said, 'May I hear from you what it is that you greatly desire?' The king laughed and did not speak.
曰:「為肥甘不足於口與?輕煖不足於體與?抑為采色不足視於目與?聲音不足聽於耳與?便嬖不足使令於前與?王之諸臣皆足以供之,而王豈為是哉?」
Mencius resumed, 'Are you led to desire it, because you have not enough of rich and sweet food for your mouth? Or because you have not enough of light and warm clothing for your body? Or because you have not enough of beautifully coloured objects to delight your eyes? Or because you have not voices and tones enough to please your ears? Or because you have not enough of attendants and favourites to stand before you and receive your orders? Your Majesty's various officers are sufficient to supply you with those things. How can your Majesty be led to entertain such a desire on account of them?'
曰:「否。吾不為是也。」
'No,' said the king; 'my desire is not on account of them.'
曰:「然則王之所大欲可知已。欲辟土地,朝秦楚,莅中國而撫四夷也。以若所為求若所欲,猶緣木而求魚也。」
Mencius added, 'Then, what your Majesty greatly desires may be known. You wish to enlarge your territories, to have Qin and Chu wait at your court, to rule the Middle Kingdom, and to attract to you the barbarous tribes that surround it. But doing what you do to seek for what you desire is like climbing a tree to seek for fish.'
王曰:「若是其甚與?」
The king said, 'Is it so bad as that?'
曰:「殆有甚焉。緣木求魚,雖不得魚,無後災。以若所為,求若所欲,盡心力而為之,後必有災。」
'It is even worse,' was the reply. 'If you climb a tree to seek for fish, although you do not get the fish, you will not suffer any subsequent calamity. But doing what you do to seek for what you desire, doing it moreover with all your heart, you will assuredly afterwards meet with calamities.'
曰:「可得聞與?」
The king asked, 'May I hear from you the proof of that?'
曰:「鄒人與楚人戰,則王以為孰勝?」
Mencius said, 'If the people of Zou should fight with the people of Chu, which of them does your Majesty think would conquer?'
曰:「楚人勝。」
'The people of Chu would conquer.'
曰:「然則小固不可以敵大,寡固不可以敵眾,弱固不可以敵彊。海內之地方千里者九,齊集有其一。以一服八,何以異於鄒敵楚哉?蓋亦反其本矣。今王發政施仁,使天下仕者皆欲立於王之朝,耕者皆欲耕於王之野,商賈皆欲藏於王之市,行旅皆欲出於王之塗,天下之欲疾其君者皆欲赴愬於王。其若是,孰能禦之?」
'Yes - and so it is certain that a small country cannot contend with a great, that few cannot contend with many, that the weak cannot contend with the strong. The territory within the four seas embraces nine divisions, each of a thousand li square. All Qi together is but one of them. If with one part you try to subdue the other eight, what is the difference between that and Zou's contending with Chu? For, with such a desire, you must turn back to the proper course for its attainment. Now if your Majesty will institute a government whose action shall be benevolent, this will cause all the officers in the kingdom to wish to stand in your Majesty's court, and all the farmers to wish to plough in your Majesty's fields, and all the merchants, both travelling and stationary, to wish to store their goods in your Majesty's market-places, and all travelling strangers to wish to make their tours on your Majesty's roads, and all throughout the kingdom who feel aggrieved by their rulers to wish to come and complain to your Majesty. And when they are so bent, who will be able to keep them back?'
王曰:「吾惛,不能進於是矣。願夫子輔吾志,明以教我。我雖不敏,請嘗試之。」
The king said, 'I am stupid, and not able to advance to this. I wish you, my Master, to assist my intentions. Teach me clearly; although I am deficient in intelligence and vigour, I will essay and try to carry your instructions into effect.'
曰:「無恆產而有恆心者,惟士為能。若民,則無恆產,因無恆心。苟無恆心,放辟,邪侈,無不為已。及陷於罪,然後從而刑之,是罔民也。焉有仁人在位,罔民而可為也?是故明君制民之產,必使仰足以事父母,俯足以畜妻子,樂歲終身飽,凶年免於死亡。然後驅而之善,故民之從之也輕。今也制民之產,仰不足以事父母,俯不足以畜妻子,樂歲終身苦,凶年不免於死亡。此惟救死而恐不贍,奚暇治禮義哉?王欲行之,則盍反其本矣。五畝之宅,樹之以桑,五十者可以衣帛矣;雞豚狗彘之畜,無失其時,七十者可以食肉矣;百畝之田,勿奪其時,八口之家可以無飢矣;謹庠序之教,申之以孝悌之義,頒白者不負戴於道路矣。老者衣帛食肉,黎民不飢不寒,然而不王者,未之有也。」
Mencius replied, 'They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. As to the people, if they have not a certain livelihood, it follows that they will not have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they thus have been involved in crime, to follow them up and punish them - this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man? Therefore an intelligent ruler will regulate the livelihood of the people, so as to make sure that, for those above them, they shall have sufficient wherewith to serve their parents, and, for those below them, sufficient wherewith to support their wives and children; that in good years they shall always be abundantly satisfied, and that in bad years they shall escape the danger of perishing. After this he may urge them, and they will proceed to what is good, for in this case the people will follow after it with ease. Now, the livelihood of the people is so regulated, that, above, they have not sufficient wherewith to serve their parents, and, below, they have not sufficient wherewith to support their wives and children. Notwithstanding good years, their lives are continually embittered, and, in bad years, they do not escape perishing. In such circumstances they only try to save themselves from death, and are afraid they will not succeed. What leisure have they to cultivate propriety and righteousness? If your Majesty wishes to effect this regulation of the livelihood of the people, why not turn to that which is the essential step to it? Let mulberry-trees be planted about the homesteads with their five mu, and persons of fifty years may be clothed with silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mu, and the family of eight mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, the inculcation in it especially of the filial and fraternal duties, and grey-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It never has been that the ruler of a State where such results were seen, the old wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold, did not attain to the royal dignity.'

離婁下 - Li Lou II

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49 離婁下:
孟子曰:「王者之迹熄而詩亡,詩亡然後春秋作。晉之乘,楚之檮杌,魯之春秋,一也。其事則齊桓、晉文,其文則史。孔子曰:『其義則丘竊取之矣。』」
Li Lou II:
Mencius said, 'The traces of sovereign rule were extinguished, and the royal odes ceased to be made. When those odes ceased to be made, then the Chun Qiu was produced. The Sheng of Jin, the Tao Wu of Chu, and the Chun Qiu of Lu were books of the same character. The subject of the Chun Qiu was the affairs of Huan of Qi and Wen of Jin, and its style was the historical. Confucius said, "Its righteous decisions I ventured to make."'

禮記 - Liji

[Warring States (475 BC - 221 BC)] English translation: James Legge [?]
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[Also known as: 《小戴禮記》, "The Classic of Rites"]

檀弓上 - Tan Gong I

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15 檀弓上:
晉獻公將殺其世子申生,公子重耳謂之曰:「子蓋言子之志於公乎?」世子曰:「不可,君安驪姬,是我傷公之心也。」曰:「然則蓋行乎?」世子曰:「不可,君謂我欲弒君也,天下豈有無父之國哉!吾何行如之?」使人辭於狐突曰:「申生有罪,不念伯氏之言也,以至于死,申生不敢愛其死;雖然,吾君老矣,子少,國家多難,伯氏不出而圖吾君,伯氏茍出而圖吾君,申生受賜而死。」再拜稽首,乃卒。是以為「恭世子」也。
Tan Gong I:
Duke Xian of Jin, intending to put to death his heir-son Shen-sheng, another son, Chong-er, said to the latter, 'Why should you not tell what is in your mind to the duke?' The heir-son said, 'I cannot do so. The ruler is happy with the lady Ji of Li. I should (only) wound his heart.' 'Then,' continued the other, 'Why not go away?' The heir son replied, 'I cannot do so. The ruler says that I wish to murder him. Is there any state where the (sacredness) of a father is not recognised? Where should I go to obviate this charge?' (At the same time) he sent a man to take leave (for him) of Hu Tu, with the message, 'I was wrong in not thinking (more) of your words, my old friend, and that neglect is occasioning my death. Though I do not presume to grudge dying, yet our ruler is old, and his (favourite) son is (quite) young. Many difficulties are threatening the state, and you, old Sir, do not come forth (from your retirement), and consult for (the good of) our ruler. If you will come forth and do this, I will die (with the feeling that I) have received a (great) favour from you.' He (then) bowed twice, laying his head to the ground, after which he died (by his own hand). On this account he became (known in history as)'the Reverential Heir-son'.'

檀弓下 - Tan Gong II

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134 檀弓下:
晉獻公之喪,秦穆公使人吊公子重耳,且曰:「寡人聞之:亡國恒於斯,得國恒於斯。雖吾子儼然在憂服之中,喪亦不可久也,時亦不可失也。孺子其圖之。」以告舅犯,舅犯曰:「孺子其辭焉;喪人無寶,仁親以為寶。父死之謂何?又因以為利,而天下其孰能說之?孺子其辭焉。」
Tan Gong II:
At the mourning rites for duke Xian of Jin, duke Mu of Qin sent a messenger to present his condolences to Xian's son Chong-er (who was then an exile), and to add this message: 'I have heard that a time like this is specially adapted to the losing of a state, or the gaining of a state. Though you, my son, are quiet here, in sorrow and in mourning, your exile should not be allowed to continue long, and the opportunity should not be lost. Think of it and take your measures, my young son.' Chong-er reported the words to his maternal uncle Fan, who said,' My son, decline the proffer. An exile as you are, nothing precious remains to you; but a loving regard for your father is to be considered precious. How shall the death of a father be told? And if you take advantage of it to seek your own profit, who under heaven will be able to give a good account of your conduct? Decline the proffer, my son.
公子重耳對客曰:「君惠吊亡臣重耳,身喪父死,不得與於哭泣之哀,以為君憂。父死之謂何?或敢有他志,以辱君義。」稽顙而不拜,哭而起,起而不私。
On this the prince replied to his visitor: 'The ruler has kindly (sent you) to condole with his exiled servant. My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him; this has awakened the sympathy of the ruler. But how shall the death of a father be described? Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler's righteous regard?' With this he laid his head to the ground, but did not bow (to the visitor); wailed and then arose, and after he had risen did not enter into any private conversation with him.
子顯以致命於穆公。穆公曰:「仁夫公子重耳!夫稽顙而不拜,則未為後也,故不成拜;哭而起,則愛父也;起而不私,則遠利也。」
Zi-xian reported the execution of his commission to duke Mu, who said, 'Truly virtuous is this prince Chong-er. In laying his forehead on the ground and not bowing (to the messenger), he acknowledged that he was not his father's successor, and therefore he did not complete the giving of thanks. In wailing before he rose, he showed how he loved his father. In having no private conversation after he arose, he showed how he put from him the thought of gain.'

荀子 - Xunzi

[Warring States (475 BC - 221 BC)]
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王霸

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3 王霸:
德雖未至也,義雖未濟也,然而天下之理略奏矣,刑賞已諾信乎天下矣,臣下曉然皆知其可要也。政令已陳,雖睹利敗,不欺其民;約結已定,雖睹利敗,不欺其與。如是,則兵勁城固,敵國畏之;國一綦明,與國信之;雖在僻陋之國,威動天下,五伯是也。非本政教也,非致隆高也,非綦文理也,非服人之心也,鄉方略,審勞佚,謹畜積,脩戰備,齺然上下相信,而天下莫之敢當。故齊桓、晉文、楚莊、吳闔閭、越勾踐,是皆僻陋之國也,威動天下,彊殆中國,無它故焉,略信也。是所謂信立而霸也。

議兵

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11 議兵:
故齊之技擊,不可以遇魏氏之武卒;魏氏之武卒,不可以遇秦之銳士;秦之銳士,不可以當桓之節制;桓之節制,不可以敵湯武之仁義;有遇之者,若以焦熬投石焉。兼是數國者,皆干賞蹈利之兵也,傭徒鬻賣之道也,未有貴上安制綦節之理也。諸侯有能微妙之以節,則作而兼殆之耳。故招近募選,隆埶詐,尚功利,是漸之也;禮義教化,是齊之也。故以詐遇詐,猶有巧拙焉;以詐遇齊,辟之猶以錐刀墮太山也,非天下之愚人莫敢試。故王者之兵不試。湯武之誅桀紂也,拱挹指麾,而強暴之國莫不趨使,誅桀紂若誅獨夫。故泰誓曰:「獨夫紂。」此之謂也。故兵大齊則制天下,小齊則治鄰敵。若夫招近募選,隆埶詐,尚功利之兵,則勝不勝無常,代翕代張,代存代亡,相為雌雄耳矣。夫是之謂盜兵,君子不由也。

12 議兵:
故齊之田單,楚之莊蹻,秦之衛鞅,燕之繆蟣,是皆世俗所謂善用兵者也,是其巧拙強弱,則未有以相君也。若其道一也,未及和齊也;掎契司詐,權謀傾覆,未免盜兵也。齊桓、晉文、楚莊、吳闔閭、越勾踐是皆和齊之兵也,可謂入其域矣,然而未有本統也,故可以霸而不可以王;是強弱之效也。

宥坐

Books referencing 《宥坐》 Library Resources
8 宥坐:
孔子南適楚,厄於陳蔡之間,七日不火食,藜羹不糝,弟子皆有飢色。子路進而問之曰:「由聞之:為善者天報之以福,為不善者天報之以禍。今夫子累德積義懷美,行之日久矣,奚居之隱也?」孔子曰:「由不識,吾語女。女以知者為必用邪?王子比干不見剖心乎!女以忠者為必用邪?關龍逢不見刑乎!女以諫者為必用邪?吳子胥不磔姑蘇東門外乎!夫遇不遇者,時也;賢不肖者,材也;君子博學深謀,不遇時者多矣!由是觀之,不遇世者眾矣,何獨丘也哉!且夫芷蘭生於深林,非以無人而不芳。君子之學,非為通也,為窮而不困,憂而意不衰也,知禍福終始而心不惑也。夫賢不肖者,材也;為不為者,人也;遇不遇者,時也;死生者,命也。今有其人,不遇其時,雖賢,其能行乎?苟遇其時,何難之有!故君子博學深謀,修身端行,以俟其時。」孔子曰:「由!居!吾語女。昔晉公子重耳霸心生於曹,越王句踐霸心生於會稽,齊桓公小白霸心生於莒。故居不隱者思不遠,身不佚者志不廣;女庸安知吾不得之桑落之下?」

哀公

Books referencing 《哀公》 Library Resources
12 哀公:
魯哀公問於孔子曰:「請問取人。」孔子對曰:「無取健,無取詌,無取口啍。健、貪也;詌、亂也;口啍、誕也。故弓調而後求勁焉,馬服而後求良焉,士信愨而後求知能焉。士不信愨而有多知能,譬之其豺狼也,不可以身尒也。語曰:『桓公用其賊,文公用其盜。故明主任計不信怒,闇主信怒不任計。計勝怒則彊,怒勝計則亡。」

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