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| Scope: Yangzi Fayan Request type: Paragraph |
| Condition 1: Contains text "義" Matched:37. |
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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 |
| 5 | 序: | 神心忽恍，經緯萬方，事系諸道、德、仁、義、禮，譔《問神》。 |
| Xu: | Shen (神) and xin (心) are shadowy and indistinct, but they are the warp and woof of the world, and their workings are bound up with the Dao, de, ren, yi, and li. Thus I have written "Asking About Shen." |
《學行卷第一 - Learning and Practice》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 16 | 學行卷第... : | 鳥獸觸其情者也，眾人則異乎！賢人則異眾人矣，聖人則異賢人矣。禮義之作，有以矣夫。人而不學，雖無憂，如禽何？ |
| Learning and Practice:...: | Birds and beasts are motivated by their desires. Is the common man any different? The worthy are different from the common man, and the sage is different from the worthy. There was a purpose to the creation of li and yi. As for people who do not study the Confucian Dao—even if they are without worries, are they not still like animals. | |
| 21 | 學行卷第... : | 或謂：「子之治產，不如丹圭之富。」曰：「吾聞先生相與言，則以仁與義；市井相與言，則以財與利。如其富，如其富。」或曰：「先生生無以養也，死無以葬也，如之何？」曰：「以其所以養，養之至也。以其所以葬，葬之至也。」 |
| Learning and Practice:...: |
Someone addressed Yangzi: The property that you manage is nothing like Dan Gui's wealth. Yangzi said: I have heard that when gentlemen talk together, they discuss ren and yi. When merchants talk together, they discuss wealth and profit. So much for his wealth! So much for his wealth! The other said: If in life a gentleman lacks the means to support himself and dies without the means to be buried, then what is to be done? Yangzi said: Using only those means which are sufficient to support oneself, this is the height of supporting oneself. Using only those means which are sufficient to be buried, this is the best of burials. |
《修身卷第三 - Cultivating the Self》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 1 | 修身卷第... : | 修身以為弓，矯思以為矢，立義以為的，奠而後發，發必中矣。 |
| Cultivating the Self:...: | Cultivating oneself is the bow; rectifying one's thoughts is the arrow; establishing yi is the target. Being settled and then shooting, the shot will inevitably hit the bull's-eye. | |
| 12 | 修身卷第... : | 或問「仁、義、禮、智、信之用」。曰，「仁，宅也；義，路也；禮，服也；智，燭也：信，符也。處宅，由路、正服，明燭，執符，君子不動，動斯得矣。」 |
| Cultivating the Self:...: |
Someone asked about the function of ren, yi, li, wisdom, and trustworthiness. Yangzi said: Ren is your dwelling; yi is the road; li is your clothing; wisdom is a candle; and trustworthiness is a tally. Live in the dwelling, walk the road, straighten your clothing, use the candle to light your way, and clasp the tally. The junzi is unmoved, but when he acts, he will succeed. | |
| 21 | 修身卷第... : | 聖人耳不順乎非，口不肄乎善。賢者耳擇口擇，眾人無擇焉。或問「眾人」。曰：「富貴生。」「賢者」？曰：「義。」「聖人」？曰：「神。」觀乎賢人，則見眾人；觀乎聖人，則見賢人；觀乎天地，則見聖人。 |
| Cultivating the Self:...: |
The sage's ear does not follow what is false, nor does his mouth work at sounding good. The worthy man's ears and mouth must still choose what he listens to and says; the common man has no selectivity about these things. Someone asked: What does the common man pursue? Yangzi said: Wealth, honor, long life. The other said: The worthy man? Yangzi said: Yi. The other said: The sage? Yangzi said: Shen (神). If one observes the worthy, one understands the common man. If one observes the sage, one understands the worthy. If one observes Heaven and Earth, then he understands the sage. | |
| 天下有三好：眾人好己從，賢人好己正，聖人好己師。天下有三檢：眾人用家檢，賢人用國檢，聖人用天下檢。天下有三門：由於情慾，入自禽門：由於禮義，入自人門；由於獨智，入自聖門。 | ||
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All under Heaven have three loves: The average man loves to fulfill his own desires; the worthy man loves to correct himself; the sage loves to be his own teacher. All under Heaven have three ways to examine themselves: The average man uses the circumstances of his family to examine himself; the worthy man uses the circumstances of the state to examine himself; the sage uses the situation of all under Heaven to examine himself. The world has three doors: Coming from natural desires, one enters from the animal door. Coming from li and yi, one enters from the human door. Coming from spiritual wisdom, one enters from the sage's door. |
《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. | |
| 6 | 問道卷第... : | 老子之言道德，吾有取焉耳。及捶提仁義，絕滅禮學，吾無取焉耳。 |
| Asking About the Dao:...: | As for the Laozi's words about Dao and de, I have adopted them; as for its attacks on ren and yi, cutting off li, and doing away with learning, I have not adopted them. | |
| 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. | |
| 26 | 問道卷第... : | 或曰：「莊周有取乎？」曰：「少欲。」「鄒衍有取乎？」曰：「自持。至周罔君臣之義，衍無知於天地之間，雖鄰不覿也。」 |
| Asking About the Dao:...: |
Someone asked: Can anything be learned from Zhuang Zhou? Yangzi said: Make one's desires few. Can anything be learned from Zou Yan? Yangzi said: Self-control. As for Zhou lacking the yi of rulers and subjects, and Yan's ignorance of what lies between Heaven and Earth, even if I were their neighbor, I would not visit them. |
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