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| Scope: Yangzi Fayan Request type: Paragraph |
| Condition 1: Contains text "成" Matched:22. |
| Total 19 paragraphs. Page 1 of 2. Jump to page 1 2 |
《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 |
| 2 | 序: | 降周迄孔，成于王道，然後誕章乖離，諸子圖徽，譔《吾子》。 |
| Xu: | In the time from the Duke of Zhou down to Confucius, rulers were accomplished in the dao of kingship. Afterwards, the great precepts were abandoned, and the various masters drew emblems for their own banners. Thus, I have written "My Master." |
《修身卷第三 - Cultivating the Self》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 6 | 修身卷第... : | 珍其貨而後市，修其身而後交，善其謀而後動成道也。 |
| Cultivating the Self:...: |
To refine one's goods and then go to market; To cultivate oneself and then make friends; To perfect one's plans and then act— [This is] the dao of success. | |
| 8 | 修身卷第... : | 上交不諂，下交不驕，則可以有為矣。或曰：「君子自守，奚其交？」曰：「天地交，萬物生；人道交，功勛成，奚其守？」 |
| Cultivating the Self:...: |
If he does not flatter in interacting with superiors and does not boast in interacting with inferiors, then he can create friendships. Someone said: The junzi keeps to himself; why must he interact with others? Yangzi said: When Heaven and Earth interact, the myriad things are born; when men interact with the Dao, accomplishments of merit are completed. Why must he keep to himself? | |
| 20 | 修身卷第... : | 或問：「人有倚孔子之墻，弦鄭、衛之聲，誦韓、莊之書，則引諸門乎？」曰：「在夷貊則引之，倚門墻則麾之。惜乎衣未成而轉為裳也。」 |
| Cultivating the Self:...: |
Someone asked: If someone had leaned on Confucius's wall, strummed the music of Zheng and Wei, or recited the books of Han Feizi and Zhuang Zhou, then would he have invited them to enter his gate? Yangzi said: If they were barbarians of the Yi or the Mo, then he would have invited them in. If they were his neighbors, then he would have run them off. What a pity, when people turn to making the robe before the tunic is complete. |
《問道卷第四 - Asking About the Dao》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 10 | 問道卷第... : | 或曰：「太上無法而治，法非所以為治也。」曰：「鴻荒之世，聖人惡之，是以法始乎伏犠而成乎堯，匪伏匪堯，禮義哨哨，聖人不取也。」 |
| Asking About the Dao:...: |
Someone said: In the primordial past there were no laws and institutions but yet there was order. Thus laws and institutions are not a means to order. Yangzi said: The sages hated the primeval time. Thus, laws and institutions were established by Fu Xi and were completed by Yao. No Fu, no Yao—li and yi eliminated —the sage would not adopt this. | |
| 24 | 問道卷第... : | 或曰：「申、韓之法非法與？」曰：「法者，謂唐、虞、成周之法也。如申、韓！如申、韓！」 |
| Asking About the Dao:...: |
Someone asked: Were the laws and institutions of Shen Buhai and Han Feizi not a model? Yangzi said: "Model" refers to the laws and institutions of Yao, Yu Shun, Cheng Tang, and the Duke of Zhou. How could it refer to Shen Buhai and Han Feizi? |
《問神卷第五 - Asking About Shen》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 4 | 問神卷第... : | 聖人存神索至，成天下之大順，致天下之大利，和同天人之際，使之無間也。 |
| Asking About Shen: | The sage preserves shen and seeks out the ultimate, completes the world's great peace, brings about great prosperity for the world, and bridges the division between Tian and mankind, making them without separation. | |
| 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. | |
| 25 | 問神卷第... : | 或曰：「君子病沒世而無名，盍勢諸名卿，可幾也。」曰：「君子德名為幾。梁、齊、趙、楚之君非不富且貴也，惡乎成名？谷口鄭子真，不屈其志，而耕乎巖石之下，名震於京師，豈其卿！豈其卿！」 |
| Asking About Shen: |
Someone said: Confucius said, "The junzi worries about leaving the world without having established a reputation." So why not use power to obtain it? Those with high-ranking office can seek a reputation. Yangzi said: The junzi seeks a reputation for having de. The rulers of Liang, Qi, Zhao, and Chu did not lack for wealth and rank, but were they reputable? Zheng Zizhen of Gukou did not bend his will and farmed at the foot of the mountains, yet his reputation shook the capital. But did he have high-ranking office? Did he have high-ranking office? |
《問明卷第六 - Asking About Seeing Clearly》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 10 | 問明卷第... : | 盛哉！成湯丕承也，文王淵懿也。或問「丕承」。曰：「由小至大，不亦丕乎？革夏以天，不亦承乎？」「淵懿」。曰：「重《易》六爻，不亦淵乎？浸以光大，不亦懿乎？」 |
| Asking About Seeing Clearly:...: |
How magnificent! Cheng Tang was glorious and inherited the Mandate. King Wen was profound and virtuous. Someone said: What do you mean by "Cheng Tang was glorious and inherited the Mandate?" Yangzi said: He made the Shang to transform from a small kingdom into a great dynasty. Is this not glorious? He revolted against the Xia using Heaven's Mandate, is this not to inherit the Mandate itself? What do you mean by "King Wen was profound and virtuous?" Yangzi said: Doubling the Yijing's trigrams to make hexagrams, was this not profound? Making the Zhou gradually become honorable and great, is this not exemplary? |
| Total 19 paragraphs. Page 1 of 2. Jump to page 1 2 |
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