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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 8 of 29. Jump to page 1 ... 3 4 5 6 7 8 9 10 11 12 ... 29 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC English translation: W. P. Mei [?] | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷一 - Book 1》 | English translation: W. P. Mei [?] | Library Resources |
《親士 - Befriending the Learned》 | English translation: W. P. Mei [?] | Books referencing 《親士》 Library Resources |
| 2 | 親士: | 昔者文公出走而正天下，桓公去國而霸諸侯，越王句踐遇吳王之醜，而尚攝中國之賢君。三子之能達名成功於天下也，皆於其國抑而大醜也。太上無敗，其次敗而有以成，此之謂用民。 |
| Befriending the Learned:...: | Formerly Lord Wen was once in exile and yet later became the leading feudal lord. Lord Huan was once forced to leave his state and yet later became a "tyrant" among the feudal lords. Lord Gou Jian of Yue was once brought under humiliation by the king of Wu, and yet he was later looked upon with awe by the princes of China. The reason that these three men became famous and successful in the world lies in that they were able to endure shame and humiliation within their states. The greatest men know of no defeat. The next greatest turn failure into success, and this, by the employment of the people. |
《所染 - On Dyeing》 | English translation: W. P. Mei [?] | Books referencing 《所染》 Library Resources |
| 4 | 所染: |
齊桓染於管仲、鮑叔，晉文染於舅犯、高偃，楚莊染於孫叔、沈尹，吳闔閭染於伍員、文義，越句踐染於范蠡大夫種。此五君 者1所染當，故霸諸侯，功名傅於後世。 |
| On Dyeing: | Lord Huan of Qi came under the influence of Guan Zhong and Bao Shu; Lord Wen of Jin, under that of Uncle Fan and Gao Yan; Lord Zhuang of Chu, under that of Sun Shu and the Minister of Shen; He Lu of Wu, under that of Wu Yuan and Wen Yi; and Gou Jian of Yue, under that of Fan Li and Minister Zhong. Now these five lords had been under good influences. Therefore they became Tyrants among the feudal lords and their achievements and their fame were handed down to posterity. |
《卷四 - Book 4》 | English translation: W. P. Mei [?] | Library Resources |
《兼愛中 - Universal Love II》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 兼愛中: |
昔者晉文公好士之惡衣，故文公之臣皆牂羊之裘，韋以帶劍，練帛之冠，入以見於君，出以踐 於1朝。是其故何也？君說之，故臣為之也。昔者楚靈王好士細要，故靈王之臣皆以一飯為節，肱息然後帶，扶牆然後起。比期年，朝有黧黑之色。是其故何也？君說之，故臣能之也。昔越王句踐好士之勇，教馴其臣，和合之焚舟失火，試其士曰：『越國之寶盡在此！』越王親自鼓其士而進之。 曰2士聞鼓音，破碎亂行，蹈火而死者左右百人有餘。越王擊金而退之。」 |
| Universal Love II: |
Formerly, Lord Wen of the state of Jin (about 630 B.C.) liked the uncouth uniform of the soldier. And so all his ministers and officers wore sheepskin jackets, carried their swords in leather girdles, and put on silk-spun hats. (1) Thus attired, they attended the Lord when they went in and paced the court when they stayed out. What was the reason for this? It was that what the ruler encourages the ruled will carry out. And Lord Ling of the state of Chu (about 535 B.C.) liked slender waists. And so all his ministers and officers limited themselves to a single meal (a day). They tied their belts after exhaling, and could not stand up without leaning against the wall. Within a year the court looked grim and dark. What was the reason for this? It was that what the ruler encourages the ruled will carry out. Again, Lord Goujian of the state of Yue (about 480 B.C.) liked the warrior's courage, and trained his subjects accordingly. He had his palace boat set on fire. To test his soldiers he proclaimed that all the treasures of the state were contained therein. And he beat the drum himself to urge them on. Hearing the drum the soldiers rushed on in disorder. More than a hundred strong perished in the flames. Thereupon the Lord beat the gong to let them retreat. 1. 於 : Inserted. 孫詒讓《墨子閒詁》 |
《兼愛下 - Universal Love III》 | English translation: W. P. Mei [?] | Library Resources |
| 11 | 兼愛下: |
意以為難而不可為邪？嘗有難此而可為者。昔荊靈王好小要，當靈王之身，荊國之士飯不踰乎一，固據而後興，扶垣而後行。故約食為其難為也，然後為而靈王說之，未踰於世而民可移也，即求以鄉其上也。昔者越王句踐好勇，教其士臣三年，以其知為未足以知之也，焚舟失火，鼓而進之，其士偃前列，伏水火而死，有不可勝數也。當此之時，不鼓而退也，越國之士可謂顫矣。故焚身為其難為也，然後為之越王說之，未踰於世而民可移也，即求以鄉上也。昔者晉文公好苴服，當文公之時，晉國之士，大布之衣，牂羊之裘，練帛之冠，且苴之屨，入見文公，出以踐之朝。故苴服為其難為也，然後為而文公說之，未踰於世而民可移也，即求以鄉其上也。是故約食、焚舟、苴服，此天下之至難為也，然後為而上說之，未踰於世而民可移也。何故也？即求以鄉其上也。今若夫兼 相愛，交1相利，此其有利且易為也，不可勝計也，我以為則無有上說之者而已矣。苟有上說之者，勸之以賞譽，威之以刑罰，我以為人之於就兼相愛交相利也，譬之猶火之就上，水之就下也，不可防止於天下。 |
| Universal Love III: |
Is it because it is hard and impracticable? There are instances of even much harder tasks done. Formerly, Lord Ling of the state of Jing liked slender waists. In his time people in the state of Jing ate not more than once a day. They could not stand up without support, and could not walk without leaning against the wall. Now, limited diet is quite hard to endure, and yet it was endured. While Lord Ling encouraged it, his people could be changed within a generation to conform to their superior. Lord Goujian of the state of Yue admired courage and taught it to his ministers and soldiers three years. Fearing that their knowledge had not yet made them efficient he let a fire be set on the boat, and beat the drum to signal advance. The soldiers at the head of the rank were even pushed down. Those who perished in the flames and in water were numberless. Even then they would not retreat without signal. The soldiers of Yue would be quite terrified (ordinarily). To be burnt alive is a hard task, and yet it was accomplished. When the Lord of Yue encouraged it, his people could be changed within a generation to conform to their superior. Lord Wen of the state of Jin liked coarse clothing. And so in his time the people of Jin wore suits of plain cloth, jackets of sheep skin, hats of spun silk, and big rough shoes. Thus attired, they would go in and see the Lord and come out and walk in the court. To dress up in coarse clothing is hard to do, yet it has been done. When Lord Wen encouraged it his people could be changed within a generation to conform to their superior. Now to endure limited diet, to be burnt alive, and to wear coarse clothing are the hardest things in the world, yet when the superiors encouraged them the people could be changed within a generation. Why was this so? It was due to the desire to conform to the superior. Now, as to universal love and mutual aid, they are beneficial and easy beyond a doubt. It seems to me that the only trouble is that there is no superior who encourages it. If there is a superior who encourages it, promoting it with rewards and commendations, threatening its reverse with punishments, I feel people will tend toward universal love and mutual aid like fire tending upward and water downwards - it will be unpreventable in the world. 1. 相愛，交 : Inserted. 孫詒讓《墨子閒詁》 |
《卷十二 - Book 12》 | Library Resources |
《公孟 - Gong Meng》 | English translation: W. P. Mei [?] | Books referencing 《公孟》 Library Resources |
| 3 | 公孟: | 公孟子戴章甫，搢忽，儒服，而以見子墨子曰：「君子服然後行乎？其行然後服乎？」子墨子曰：「行不在服。」公孟子曰：「何以知其然也？」子墨子曰：「昔者，齊桓公高冠博帶，金劍木盾，以治其國，其國治。昔者，晉文公大布之衣，牂羊之裘，韋以帶劍，以治其國，其國治。昔者，楚莊王鮮冠組纓，縫衣博袍，以治其國，其國治。昔者，越王句踐剪髮文身，以治其國，其國治。此四君者，其服不同，其行猶一也。翟以是知行之不在服也。」公孟子曰：「善！吾聞之曰『宿善者不祥』，請舍忽，易章甫，復見夫子可乎？」子墨子曰：「請因以相見也。若必將舍忽、易章甫，而後相見，然則行果在服也。」 |
| Gong Meng: | Gong Mengzi, wearing a ceremonial hat, carrying the officials' tablet, and in the cloak of the learned, came to see Mozi and asked: "Does the gentleman dress in appropriate attire before acting. Or does he do his business first and then consider his attire?" Mozi said: Action does not depend on attire. Gong Mengzi asked how is it possible to know. Mozi said: Formerly, Lord Huan of Qi (685-643 B.C.), wearing a high hat and a wide girdle, with a gold sword and wooden shield, governed his state. And his state became orderly. Lord Wen of Jin (780-746 B.C.), wearing garments of coarse cloth and sheepskin cloak, with the sword in a leather belt, governed his state. And his state became orderly. Lord Zhuang of Chu (671-626 B.C.), wearing a gaudy hat with a tassel, and a red garment and a big gown, governed his state. And his state became orderly. Lord Gou Jian of Yue (496-465 B.C.), had his hair cut short and his body tattooed and governed his state, and his state became orderly. Now, these four lords differed in attire but agreed in action. I therefore know action does not depend on attire. Gong Mengzi said: "That is fine. I have heard that it is unlucky to keep goodness in darkness. So, let me go and put away the tablet and change the hat and come back to see you. Is this all right?" Mozi said: Please come out with your errand. If you have to put away the tablet and change the hat before you can see me, then, action does depend on attire. |
《道家 - Daoism》 | Related resources |
《列子 - Liezi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《列子》 Library Resources Source Related resources |
《說符》 | Books referencing 《說符》 Library Resources |
| 9 | 說符: | 晉文公出，會欲伐衛，公子鋤仰天而笑。公問何笑。曰：「臣笑鄰之人有送其妻適私家者，道見桑婦，悅而與言。然顧視其妻，亦有招之者矣。臣竊笑此也。「公寤其言乃止。引師而還，未至而有伐其北鄙者矣。 |
《法家 - Legalism》 | Related resources |
《韓非子 - Hanfeizi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《韓非子》 Library Resources Source Related resources |
《十過》 | Books referencing 《十過》 Library Resources |
| 11 | 十過: | 奚謂國小無禮？昔者晉公子重耳出亡過於曹。曹君袒裼而觀之。釐負羈與叔瞻侍於前。叔瞻謂曹君曰。臣觀晉公子非常人也。君遇之無禮。彼若有時反國而起兵。即恐為曹傷。君不如殺之。曹君弗聽。釐負羈歸而不樂。其妻問之曰。公從外來而有不樂之色何也。負羈曰。吾聞之。有福不及。禍來連我。今日吾君召晉公子。其遇之無禮。我與在前。吾是以不樂。其妻曰。吾觀晉公子。萬乘之主也。其左右從者。萬乘之相也。今窮而出亡過於曹。曹遇之無禮。此若反國。必誅無禮。則曹其首也。子奚不先自貳焉。負羈曰。諾。盛黃金於壺。充之以餐。加璧其上。夜令人遺公子。公子見使者。再拜受其餐而辭其璧。公子自曹入楚自楚入秦。入秦三年。秦穆公召群臣而謀曰。昔者晉獻公與寡人交。諸侯莫弗聞。獻公不幸離群臣。出入十年矣。嗣子不善。吾恐此將令其宗廟不祓除而社稷不血食也。如是弗定。則非與人交之道。吾欲輔重耳而入之晉。何如？群臣皆曰善。公因起卒。革車五百乘。疇騎二千。步卒五萬。輔重耳入之于晉。立為晉君。重耳即位三年。舉兵而伐曹矣。因令人告曹君曰。懸叔瞻而出之。我且殺而以為大戮。又令人告釐負羈曰。軍旅薄城。吾知子不違也。其表子之閭。寡人將以為令。令軍勿敢犯。曹人聞之率其親戚而保釐負羈之閭者七百餘家。此禮之所用也。故曹小國也。而迫於晉、楚之間。其君之危猶累卵也。而以無禮蒞之。此所以絕世也。故曰。國小無禮。不用諫臣。則絕世之勢也。 |
《南面》 | Books referencing 《南面》 Library Resources |
| 3 | 南面: | 不知治者，必曰：「無變古，毋易常。」變與不變，聖人不聽，正治而已。然則古之無變，常之毋易，在常古之可與不可。伊尹毋變殷，太公毋變周，則湯、武不王矣。管仲毋易齊，郭偃毋更晉，則桓、文不霸矣。凡人難變古者，憚易民之安也。夫不變古者，襲亂之跡；適民心者，恣姦之行也。民愚而不知亂，上懦而不能更，是治之失也。人主者，明能知治，嚴必行之，故雖拂於民心立其治。說在商君之內外而鐵殳，重盾而豫戒也。故郭偃之始治也，文公有官卒；管仲始治也，桓公有武車；戒民之備也。是以愚贛窳墯之民，苦小費而忘大利也，故夤虎受阿謗。𨌑小變而失長便，故鄒賈非載旅。狎習於亂而容於治，故鄭人不能歸。 |
《喻老》 | Library Resources |
| 2 | 喻老: | 翟人有獻豐狐、玄豹之皮於晉文公，文公受客皮而歎曰：「此以皮之美自為罪。」夫治國者以名號為罪，徐偃王是也。以城與地為罪，虞、虢是也。故曰：「罪莫大於可欲。」 |
| 11 | 喻老: | 昔晉公子重耳出亡過鄭，鄭君不禮，叔瞻諫曰：「此賢公子也，君厚待之，可以積德。」鄭君不聽。叔瞻又諫曰：「不厚待之，不若殺之，無令有後患。」鄭君又不聽。及公子返晉邦，舉兵伐鄭，大破之，取八城焉。晉獻公以垂棘之璧假道於虞而伐虢，大夫宮之奇諫曰：「不可。脣亡而齒寒，虞、虢相救，非相德也。今日晉滅虢，明日虞必隨之亡。」虞君不聽，受其璧而假之道。晉已取虢，還，反滅虞。此二臣者皆爭於腠理者也，而二君不用也。然則叔瞻、宮之奇亦虞、鄭之扁鵲也，而二君不聽，故鄭以破，虞以亡。故曰：「其安易持也，其未兆易謀也。」 |
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