The Chinese Classics, 2 tomasClarendon Press, 1895 |
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... Tsin Sin ( or Chin Hsin ) , Part I Tsin Sin ( or Chin Hsin ) , Part II INDEXES . I. Of Subjects II . Of Proper Names III . Of Chinese Characters and Phrases . PAGE 125 • 150 180 • 208 • 234 261 • 288 316 342 369 · 394 422 . 448 • 477 ...
... Tsin Sin ( or Chin Hsin ) , Part I Tsin Sin ( or Chin Hsin ) , Part II INDEXES . I. Of Subjects II . Of Proper Names III . Of Chinese Characters and Phrases . PAGE 125 • 150 180 • 208 • 234 261 • 288 316 342 369 · 394 422 . 448 • 477 ...
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... Tsin had been dismembered , and its fragments formed the nuclei of three new and vigorous kingdoms , -Wei , Châo , and Han " . Ch'i still maintained its ground , but was barely able to make head against the State of Ch'in in the West ...
... Tsin had been dismembered , and its fragments formed the nuclei of three new and vigorous kingdoms , -Wei , Châo , and Han " . Ch'i still maintained its ground , but was barely able to make head against the State of Ch'in in the West ...
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... Tsin had been divided . King Hui , early in his reign , B. C. 364 , had made the city of Tâ - liang , in the present department of Kâi - făng , his capital , and given its name to his whole principality . It was the year before his ...
... Tsin had been divided . King Hui , early in his reign , B. C. 364 , had made the city of Tâ - liang , in the present department of Kâi - făng , his capital , and given its name to his whole principality . It was the year before his ...
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... Tsin ( * Để ) . 6. Chung Yu ( * ) . 7. Chi - sun (季孫) . 8. Tsze - shd_Î (子叔疑) . These two last are held by Chu Hsî not to have been disciples of Mencius . 9. Kao ( F ) . This is to be distinguished from another scholar of the same ...
... Tsin ( * Để ) . 6. Chung Yu ( * ) . 7. Chi - sun (季孫) . 8. Tsze - shd_Î (子叔疑) . These two last are held by Chu Hsî not to have been disciples of Mencius . 9. Kao ( F ) . This is to be distinguished from another scholar of the same ...
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... Tsin liked his officers to be coarsely dressed , and , therefore , they all wore rams ' furs , a leathern swordbelt , and a cap of bleached cotton . Thus attired , they went in to the prince's levee , and came out and walked through the ...
... Tsin liked his officers to be coarsely dressed , and , therefore , they all wore rams ' furs , a leathern swordbelt , and a cap of bleached cotton . Thus attired , they went in to the prince's levee , and came out and walked through the ...
Kiti leidimai - Peržiūrėti viską
The Chinese Classics– With a Translation, Critical and Exegetical ..., 2 tomas James Legge Visos knygos peržiūra - 1861 |
Pagrindiniai terminai ir frazės
3rd tone 4th tone according Analects ancient appears benevolence and righteousness Book Book of Rites brother called Ch'in Ch't Chao Ch'i CHAP chapter character Chau Châu dynasty chief Chieh Ching Chú Chû Hsi Chung Chung Yung cius clause Compare Bk Confucius court death disciple disciple of Confucius doctrines duke evil father feeling filial follow give Han dynasty Heaven Ho-nan honour Hsiang Hsu Hsing Hwan king Wăn kingdom Kung-sun Liang Măng Master meaning Mencius replied Mencius's mind minister Mohist nourish Observe one's paragraph parents Passim philosopher prince principle proleg proper propriety and righteousness RADICAL reference royal rule ruler saepe sages scholar Shih Shih-ching Shu-ching Shun's sovereign superior suppose surname Tang temples of Confucius things tion translation Tsin universal love verb virtue Wan Chang wish words Yao and Shun Yen Yuan
Populiarios ištraukos
98 psl. - For that which befalleth the sons of men befalleth beasts ; even one thing befalleth them : as the one dieth, so dieth the other; yea, they have all one breath ; so that a man hath no pre-eminence above a beast : for all is vanity. All go unto one place ; all are of the dust, and all turn to dust again.
98 psl. - Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?
122 psl. - Owe no man any thing, but to love one another ; for he that loveth another, hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shall not covet ; and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour ; therefore love is the fulfilling of the law.
98 psl. - Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.
201 psl. - I say that all men have a mind which cannot bear to see the sufferings of others, my meaning may be illustrated thus: — even now-a-days, if men suddenly see a child about to fall into a well, they will without exception experience a feeling of alarm and distress.
48 psl. - For scarcely for a righteous man will one die ; yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that while we were yet sinners, Christ died for us.
49 psl. - Therefore an intelligent ruler will regulate the livelihood of the people, so as to make sure that, above, they shall have sufficient wherewith to serve their parents, and below, sufficient wherewith to support their wives and children...
98 psl. - Let us hear the conclusion of the whole matter : Fear God, and keep his commandments ; for this is the whole duty of man : for God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
203 psl. - The feeling of commiseration is the principle of benevolence. The feeling of shame and dislike is the principle of righteousness. The feeling of modesty and complaisance is the principle of propriety. The feeling of approving and disapproving is the principle of knowledge. 6. "Men have these four principles just as they have their four limbs.
209 psl. - Yet it is obliged to be given up and abandoned. This is because advantages of situation afforded by the Earth are not equal to the union arising from the accord of men.