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| Scope: Yangzi Fayan Request type: Paragraph |
| Condition 1: Contains text "四" Matched:21. |
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《揚子法言 - Yangzi Fayan》 | [Western Han - Xin] 33 BC-18 Yang Xiong English translation: Jeffrey S. Bullock [?] | Books referencing 《揚子法言》 Library Resources Source Related resources |
《序 - Xu》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 13 | 序: | 孝莫大於寧親，寧親莫大於寧神，寧神莫大於四表之歡心，譔《孝至》。 |
| Xu: | In terms of filial devotion, nothing is greater than pacifying one's parents. In pacifying one's parents, nothing is greater than pacifying the spirits. In pacifying the spirits, nothing is greater than making the xin of the whole world joyful. Thus I have written "The Ultimate in Filial Devotion." |
《吾子卷第二 - My Master》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 18 | 吾子卷第... : | 君子之道有四易：簡而易用也，要而易守也，炳而易見也，法而易言也。 |
| My Master: | The dao of the junzi is easy in four ways: being simple, it is easy to use; being essential, it is easy to grasp; being bright, it is easy to see; being the model, it is easy to explain. |
《修身卷第三 - Cultivating the Self》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 15 | 修身卷第... : | 或問：「何如斯謂之人？」曰：「取四重，去四輕，則可謂之人。」曰：「何謂四重？」曰：「重言，重行，重貌，重好。言重則有法，行重則有德，貌重則有威，好重則有觀。」「敢問四輕。」曰：「言輕則招憂，行輕則招辜，貌輕則招辱，好輕則招淫。」 |
| Cultivating the Self:...: |
Someone asked: What must one do to be called a man? Yangzi said: If one adopts the four serious qualities and leaves behind the four frivolous qualities, then he may be called a man. Someone said: What does one call the four serious qualities? Yangzi said: Taking words seriously, taking actions seriously, taking demeanor seriously, and taking one's interests seriously. If one's words are serious, then he has a model. If one's actions are serious, then he has de. If one's demeanor is serious, then he has majesty. If his interests are serious, then he has patience. The other said: May I dare ask about the four frivolous qualities? Yangzi said: If words are taken lightly, then one invites trouble. If behavior is taken lightly, then one invites faults. If demeanor is taken lightly, then one invites disgrace. If interests are taken lightly, then one invites excess. |
《問道卷第四 - Asking About the Dao》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 3 | 問道卷第... : | 道、德、仁、義、禮，譬諸身乎？夫道以導之，德以得之，仁以人之，義以宜之，禮以體之，天也。合則渾，離則散，一人而兼統四體者，其身全乎！ |
| Asking About the Dao:...: | The Dao, de, ren, yi, and li can be compared to one's body. Now, using the Dao to lead it; using de to complete it; using ren to make it human; using yi to make its behavior appropriate; and using li embody it—this is Tian. If they are united, then the body is complete. If they are separated, then it falls apart. A person whose four limbs work together—his body is complete. | |
| 7 | 問道卷第... : | 吾焉開明哉？惟聖人為可以開明，它則苓。大哉聖人，言之至也。開之廓然見四海，閉之閛然不睹墻之裏。 |
| Asking About the Dao:...: | How can I enlighten others! Only the sage is able to enlighten. Others only make things obscure. Great is the sage, his words are the ultimate! When he opens [the door], you can see the vastness of everything within the four oceans. When the door is slammed shut, you cannot see what is inside the walls of your own room. |
《問神卷第五 - Asking About Shen》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 2 | 問神卷第... : | 天神天明，照知四方。天精天粹，萬物作類。 |
| Asking About Shen: |
Heaven's daimon, Heaven's clarity— Illuminate and understand the four corners of the world. Heaven's essence, Heaven's purity— The myriad things arise in all their types. | |
| 6 | 問神卷第... : | 或曰：「經可損益與？」曰：「《易》始八卦，而文王六十四，其益可知也。《詩》、《書》、《禮》、《春秋》，或因或作而成於仲尼，其益可知也。故夫道非天然，應時而造者，損益可知也。」 |
| Asking About Shen: |
Someone asked: Can the Classics be edited or added to? Yangzi said: The Yijing began with eight trigrams, and King Wen created the sixty-four hexagrams. What was added can be known. As for the Book of Songs, Book of Documents, Book of Rites, and the Spring and Autumn Annals, some were based on earlier versions, some were original works, but all were completed by Confucius. What was added can be known. Thus, the Dao is not Heaven-so; it is built of responses to the times. Its emendations and additions can be known. |
《寡見卷第七 - The Seldom Seen》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 16 | 寡見卷第... : | 或問：「魯用儒而削，何也？」曰：「魯不用儒也。昔在姬公用於周而四海皇皇，奠枕於京。孔子用於魯，齊人章章，歸其侵疆。魯不用真儒故也。如用真儒，無敵於天下，安得削？」 |
| The Seldom Seen: |
Someone asked: The state of Lu employed ru and was cut down to size. Why? Yangzi said: Lu did not employ true ru. In the past, the Duke of Zhou was appointed by the Zhou court, all with the four seas anxiously rushed to the capital to pay their respects. When Confucius was employed by Lu, the men of Qi trembled with fear and returned the territory they had invaded in Lu. Thus, we know Lu did not otherwise employ true ru. If Lu had employed true ru, they would not have had any enemies in the world. How could they have been cut down to size? |
《先知卷第九 - Foreknowledge》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 4 | 先知卷第... : | 或問：「為政有幾？」曰：「思斁。」或問「思斁」？曰：「昔在周公，征於東方，四國是王。召伯述職，蔽芾甘棠，其思矣。夫齊桓欲徑陳，陳不果內，執袁濤塗，其斁矣夫。於戲，從政者審其思斁而已矣。」 |
| Foreknowledge: |
Someone asked: Does governing have a key element? Yangzi said: Being cherished or being despised. The other asked about being cherished and being despised. Yangzi said: In the past the Duke of Zhou attacked and rectified the four kingdoms of the east. Shaobo carried out his duties and resided under "the shade of the pear tree." Being thus remembered in verse is being cherished. Huan of Qi wanted to pass through Chen, but Chen would not allow him to enter, so he arrested Yuan Taotu. This is being despised. Alas! One who governs simply has to pay close attention to whether he is cherished or despised. | |
| 或問：「何思？何斁？」曰：「老人老，孤人孤，病者養，死者葬，男子畝，婦人桑之謂思。若汙人老，屈人孤，病者獨，死者逋，田畝荒，杼軸空之謂斁。」 | ||
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The other said: What makes one cherished or despised? Yangzi said: Treat the elderly as elderly, treat orphans as orphans; nourish the sick and bury the dead; let men tend their mou of land and let women tend the mulberry trees —you will be referred to as "cherished." Treat the elderly disrespectfully and neglect orphans; abandon the sick and leave the dead exposed; leave the fields uncultivated and the shuttles for weaving empty—you will be referred to as "despised." |
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