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安士全書
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中華民間善書
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The Governing Principles of Ancient China 中國古代的治國原則
[COVER PAGE]
[INSIDE COVER PAGE]
The Governing Principles of Ancient China—Based on 360 passages excerpted from the original compilation of Qunshu Zhiyao (Compilation of Books and Writings on the Important Governing Principles).
First edition, May 2012
Second edition, October 2012
No part of this book may be altered for distribution purpose without written permission from the publisher. For the latest edition, please contact the publisher.
Thank you.
Publisher
Chung Hua Cultural Education Centre (M) Bhd (857510K)
1st - 4th Floor, Commercial Block,
The Heritage, Jalan SB Dagang,
43300 Seri Kembangan,
Selangor Darul Ehsan, Malaysia
Tel: +6 (03) 89427792/3/4/5
Fax: +6 (03) 89382799
Website: www.mchunghua.org
Printed in Malaysia
Table of Contents
目錄
中國古代的治國原則
The Governing Principles of Ancient China
前言 Preface..........................................................................i
編譯組序 Qunshu Zhiyao 360 Editorial Notes................vi
Chapter One
君道 THE WAY OF A LEADER
修身 Character Building..................................................2
戒貪 Guard against greed......................................2
勤儉 Be frugal and diligent...................................9
懲忿 Refrain from anger.....................................11
遷善 Emulate good deeds..................................13
改過 Correcting our own mistakes...................14
敦親 Be Respectful of Relatives...................................19
反身 Self-Reflection......................................................24
尊賢 Be Respectful of Wise and Able Ministers........41
納諫 Be Receptive to Counsels from Ministers.........51
杜讒邪 Be Averse to Slanderous and Malevolent
A
dvice....................................................................58
審斷 Be Perceptive and Astute.....................................60
Chapter Two
臣術 THE ART OF A MINISTER
立節 Uphold Integrity...................................................68
盡忠 Serve with Utmost Loyalty..................................73
勸諫 Presenting Counsels............................................77
舉賢 Nominating the Right Administrators..............81
Chapter Three
貴德 ESTEEMING VIRTUES
尚道 Be Respectful of the Dao........................................84
孝悌 Filial Piety and Kinship..........................................96
仁義 Benevolence and Righteousness.........................112
誠信 Be Sincere and Trustworthy................................117
正己 Righting Oneself...................................................127
度量 Magnanimity.........................................................142
謙虛 Humility.................................................................144
謹慎 Be Discreet.............................................................158
交友 Making Friends.....................................................173
學問 The Art of Learning..............................................176
有恆 Perseverance..........................................................182
Chapter Four
為政 ON THE SUBJECT OF ADMINISTRATION
務本 Engaging the Principles........................................186
知人 Good Judge of Character.....................................220
任使 Appointing Officials..............................................234
至公 Paramount Impartiality........................................243
教化 Teach and Transform............................................251
禮樂 Propriety and Music.............................................270
愛民 Caring about People.............................................289
民生 The Livelihood of People......................................302
法古 Learn from the Past..............................................305
綱紀 The Basis of Principles..........................................309
賞罰 Reward and Punishment......................................322
法律 Law and Statute.....................................................329
慎武 Be Careful With Military Actions.......................335
將兵 Generals and Soldiers...........................................343
Chapter Five
敬慎 RESPECTFULLY CAUTIOUS
微漸 Taking Precautions.............................................346
風俗 Social Customs...................................................361
治亂 Conquering Chaos.............................................367
鑒戒 Heedful of Troubling Signs...............................373
應事 Making Correct Response.................................393
慎始終 Exercise Caution from the Beginning to the
E
nd.......................................................................403
養生 Maintaining Good Health.................................406
Chapter Six
明辨 DISCERNING
邪正 Good or Evil........................................................410
人情 Human Sentiments............................................416
才德 Talents and Virtues............................................423
朋黨 Formation of Cliques.........................................425
辨物 Differences that Matter......................................427
因果 Cause and Effect.................................................435
Glossary ..........................................................................440
Bibliography.......................................................................453
i
Preface
At the beginning of the Zhenguan Era, Emperor Taizong (599-649) of the Tang dynasty decreed that Qunshu Zhiyao (The Compilation of Books and Writings on the Important Governing Principles) be compiled. At the tender age of sixteen, Taizong enlisted himself in the army, and joined his father’s forces to try to stop the turmoil that was going on in the society. For more than ten years, he dwelt himself in military matters. After he ascended to the throne at the age of twenty-seven, he laid down his armor and began to promote culture and education, paying particular attention to the principles of governing, and bringing peace to the country. He sought to rejuvenate the nation from the aftermath of civil strife by restoring order to life, lessening the burdens of ordinary people, and increasing prosperity.
Although Taizong was an intelligent, brave, and eloquent man, he regretted that his earlier military expeditions had prevented him from obtaining much formal education. He also learned from the mistakes made by the fallen Sui
ii Qunshu Zhiyao 360
dynasty and realized that to start a new dynasty was no
easy task, and to sustain it would be even harder. Hence
during his reign, he encouraged his ministers to point out
his mistakes and to candidly criticize his imperial policies.
To make up for lost time, Taizong ordered two advisors,
the honorable Wei Zheng and Yu Shinan, to comb through
all the historical records on imperial governing principles
from the Six Classics, the Four Collections of History and
the Hundreds of Schools1, and to extract the most important
lessons related to the cultivation of oneself, management of
family, good government, and ways to bring about peace
in the world. The result was a collection, titled Qunshu
Zhiyao, carefully excerpted from 14,000 books and 89,000
scrolls of ancient writings—500,000 words in all, and
covering sixty-five book categories—dating from the
era of the Five Legendary Emperors2 to the Jin dynasty.3
This truly is a treasured compilation on governing
principles that can bring about peace and order, which
“when used in the present, allows us to examine and
learn from our ancient history; when passed down to our
descendants, will help them learn valuable lessons in life.”
Those were the words written by Advisor Wei Zheng in
1The Six Classics are: Shijing 詩經 (Book of Odes), Shangshu 尚書 (History
of Antiquities), Yili 儀禮 (Etiquettes and Ceremonies), Yuejing 樂經 (Book
of Music), Yi-Jing 易經 (Book of Changes), and Chunqiu 春 秋 (Spring and
Autumn Annals). Sishi 四史 (The Four Collections of History) are: Shiji 史
記 (The Records of History), Hanshu 漢書 (The Book of Han), Houhanshu 後
漢書 (The Book of Later Han), and San’guozhi 三國志 (Records of the Three
Kingdoms). Zhuzi-Baijia 諸子百家 (The Hundreds of Schools) are schools
of philosophies that sprang up during the Spring and Autumn, and Warring
States periods, circa 770 -221 BC.
2The Five Emperors of antiquity (circa 2600 BC) are: Emperor Huang 黃帝,
Emperor Zhuanxu 顓頊, Emperor Diku 帝嚳, Emperor Yao 堯, and Emperor
Shun 舜.
3Jin dynasty (265-420)
iii
the preface of the completed compilation. Emperor Taizong was extremely pleased with the broad yet concise compilation and would not let the books out of his sight. He said: “The collection has helped me learn from the ancients. When confronted with issues, I am very certain of knowing what to do. This is all due to your efforts, my advisors.” From here we can see that the subsequent peace and prosperity of the Zhenguan Era was attributed greatly to this compilation! This treasure is truly a must-read for all politicians.
However, by the beginning of the Song dynasty, Qunshu Zhiyao disappeared from circulation. This is due to the fact that Chinese woodblock printing was not well developed at that time. The History of Song also did not show any record of this compilation. Fortunately, the Japanese Kanazawa Bunko museum collection had a complete manuscript hand-copied by Japanese monks during the Kamakura period (1192-1330). The Japanese returned the books to China in the 60th year of the reign of Emperor Qianlong, and they became the master copy for the Four Series Books published by the Commercial Press (Shanghai) as well as publications used by Taiwan.
At the end of 2010, I was fortunate to obtain a copy of
Qunshu Zhiyao. I read the work repeatedly, and I was filled with immense joy that eternal stability and peace to the entire world can be brought about by the cultural teachings of our ancient saints and sages. I deeply feel this is so. The most important thing is that the Chinese people themselves must truly comprehend and embrace this traditional
culture, to stop doubting and start believing. The teachings of the saints and sages constitute an embodiment of the true
iv Qunshu Zhiyao 360
self-nature of all beings that transcends time and space. Even
now, they still hold true. The key learning point hinges on
two words “sincerity and respect.” The article “Summary of
the Rules of Propriety” says: “Always and in everything let
there be reverence.” Emperor Kangxi of the Qing dynasty
said: “When a ruler interacts with his people, the element
of respect is fundamental.” He also said: “All the teachings
that have been passed down through thousands of years is
no more than sincerity and respect.” The prominent Song
scholar Chengzi said: “Respect triumphs over all evils.”
These sayings illuminate the fact that in order to cultivate
ourselves, advance our virtues, help people, and benefit the
world, only sincerity and respect can enable us to perfectly
achieve these. If we lack respect and sincerity toward the
teachings of ancient sages and virtuous emperors, little
benefit will be gained even if we had read the ancient
texts extensively. Confucius stressed that he only cited
the teachings of others and did not create his own. He
believed in and loved the teachings of the ancients.
The honorable Dr. Sun Yat Sen, in his speech on the Three
Principles of the People (Principle of Nationalism Fourth
Lecture), said: “The advancement in science and material
civilization in Europe only happened mostly in the last
200 years. But when it comes to the essence of political
philosophy, Europeans still need to look to China for
answers. Gentlemen, you all know that our world’s best
scholars come from Germany. But today’s German scholars
are studying Chinese philosophies as well as Buddhism
from India to correct the bias in science.”
British historian Professor Arnold Toynbee asserted: “In
order to resolve the social problems of the twenty-first
v
century, we must rely on the teachings of Confucius and Mencius, and on Mahayana Buddhism.” Look at the chaos and uncertainties that we face today. If we truly want to save the world and save China, only traditional Chinese cultural education will provide the answers we seek. The wisdom, the ideas, the methods, the experience, and the results of governing, which are all in Qunshu Zhiyao, are crystallized from thousands of years of trials and tribulations. They are indeed precious! If we can fully comprehend and apply these principles, world peace and individual bliss can be achieved naturally. If we do not follow these principles of governance, we will be inviting endless catastrophes and tragedies.
I realized that the reappearance of Qunshu Zhiyao indicates the sacred mission of this compilation. I am happy to print 10,000 copies, to be published by the World Book Company, to be given away to political parties and various leaders in mainland China, Hong Kong, Macao, Taiwan, and around the world, for them to learn about the essence of governing. This way, a harmonious society and a peaceful world will not be far away. I am pleased to know that Qunshu Zhiyao will soon be circulated again in the near future. At the invitation of Ms. Yan Chu I wrote these few words to express my heartfelt praise for the realization of this project.
Chin Kung
December 28, 2010
Hong Kong
vi Qunshu Zhiyao 360
Qunshu Zhiyao 360 Editorial Notes
Qunshu Zhiyao, The Compilation of Books and Writings
on the Important Governing Principles, is a compilation
containing advice, methods, and historical notes on the
successes and failures of the imperial government of
China. This compilation takes us through thousands of
years of Chinese political thinking, and offers us some
valuable leadership principles which not only helped the
great Tang Emperor Taizong to establish the glorious Reign
of Zhenguan, but which will also prove valid as points of
reference for contemporary leaders. As for the general
public, this compilation is a great source of inspiration
for self-improvement, family management and human
relations.
Our Centre’s advisor, Venerable Prof. Chin Kung, is
mindful of the importance of passing on traditional
Chinese culture. When he received a copy of the Qunshu
Zhiyao at the end of 2010, he immediately commissioned
the World Book Company to print the compilation for
distribution, as he deeply believed that this compilation
contains remedies that can cure today’s problems. In 2011,
vii
when Prof. Chin Kung came to Malaysia and visited the Prime Minister, the honorable Dato’ Sri Mohd Najib Razak, and the former Prime Minister, Tun Dr. Mahathir Mohamad, he briefly introduced the contents of the book to them. Both leaders expressed their wish to see the English translation as soon as possible. Hence, Prof. Chin Kung came up with the idea of extracting 360 quotes from Qunshu Zhiyao and translating them into modern Chinese and other languages to facilitate easy daily reading. He entrusted the Centre with the task, and this marked the beginning of the Qunshu Zhiyao 360 project. Prof. Chin Kung hopes that over the course of the next ten years, 360 quotes will be selected each year from the compilation to be translated into different languages and distributed internationally. He believes that this is the biggest contribution toward peace that China can offer to the world.
Qunshu Zhiyao is made up of extracts from various classics, histories, and the works of the saints and sages. It consists of a total of 65 books compiled in 50 scrolls/volumes. This version of Qunshu Zhiyao 360 groups the contents of Qunshu into six chapters, namely: The Way of a Leader, The Art of a Minister, Esteeming Virtues, On the Subject of Administration, Respectfully Cautious, and Discerning. Each chapter is given sub-headings that substantiate the related key points. It is hoped that this edition will enable readers to grasp the essence of Qunshu Zhiyao.
A point worth mentioning here is that the term for “ruler” in the original Chinese is gender neutral. This book has chosen to use masculine pronouns and possessive pronouns, partly to enable the sentences to flow more smoothly, and partly
viii Qunshu Zhiyao 360
to reflect the norms of ancient China where government
was run mostly by men. No gender bias is intended here,
particularly in view of the fact that today’s women have
increasingly taken up important positions in government.
When the task of translating Qunshu Zhiyao 360 into
English began, many kind individuals from Australia,
Canada, China, Hong Kong, Taiwan, Malaysia and United
States took time out of their busy schedules to help us
complete this project. Without their generous contribution,
this translation would not have been possible. Here, we
would like to express our sincerest gratitude to all of them.
Upon completion of the first edition and with the feedback
that we received, we have refined the translation and
addressed punctuation errors, style inconsistency, and
typo issues in this second edition. Conventions used in
this edition include:
Italic: Indicates non-English word, book title, and
transliterated Chinese terms.
Romanization system: This book uses the Hanyu Pinyin
romanization system for transliterated names and terms.
Exceptions for figures whose customary transliteration is
more common than pinyin, like Sun Yat Sen, the founding
father of the Republic China, or, whose English name is
more familiar to western readers, such as Confucius.
Names of emperors:
i. According to Shiji 史記 (The Records of History), The
Five Emperors 五帝 (denoting much more reverential
status than the modern term “Emperor”) are Emperor
ix
Huang 黃帝, Emperor Zhuanxu 顓頊, Emperor Diku 帝嚳, Emperor Yao 堯, and Emperor Shun 舜.
ii. From the Shang dynasty to the Qin dynasty (1600BC-221BC), rulers usually held the title Wang 王, “King”. Example: King Cheng 成王, King Kang 康王, King Wen 文王 and King Wu 武王. With the division of China into separate Warring States, this title had become so common that the unifier of China, Qin Shi Huang 秦始皇 (the “First Emperor of Qin dynasty”), created a new title of Huangdi 皇帝 “Emperor”, thus claiming legendary status for himself. The title of Emperor of China continued to be used for the remainder of China’s Imperial history, right down to the fall of the Qing dynasty in 1912.
iii. Before the Tang dynasty: Use posthumous names, such as Han Wu Di 漢武帝, Emperor Wu of Han.
iv. Emperors of the Tang, Song, Liao and Jin (1115-1234) dynasties: Use temple names, such as Tang Taizong 唐太宗 (“Emperor Taizong of Tang dynasty.”)
v. Emperors of the Ming dynasty and Qing dynasty: Use era names (same as reign names), such as Emperor Kangxi 康熙.
Order of names:
i. Personal names in Chinese present the family/clan name first. For example, Lin Xiangru 藺相如, with “Lin” being the family name.
ii. In ancient China, the word zi 子is given to one’s
respected teacher after the teacher’s last name. In this case,
x Qunshu Zhiyao 360
zi will join the last name like, Zengzi 曾子, Mozi 墨子.
iii. Book titles named after the author: Last name and given
name will be separated. For example, the book Mo Zi 墨子,
was written by Mozi, founder of the Mohist School.
iv. Where a respectable title consists of 2 words, such as Tai
Gong 太公, Qing Zi 卿子, the title will not be joined to the
last name. Example: Jiang Tai Gong 姜太公 (The Grand
Duke Jiang), Sun Qing Zi 孫卿子 (The Respectable Master
Sun).
We continue to look forward to receiving your input as to
how this abstract may be improved, especially at places
where meanings might have been wrongly conveyed
during the course of translation.
Last but not least, may all of you enjoy a blissful family
life and career, and join our hands to bring PEACE to this
world.
Sincerely
English Translation Group of Qunshu Zhiyao 360
October 2012
2 Qunshu Zhiyao 360
修身
Character Building
戒貪
Guard against greed
1. 自成康以來，幾且千歲，欲為治者甚眾，然而太平
不復興者，何也？以其舍法度，而任私意，奢侈行而
仁義廢也。（卷十九 漢書七 ）
1. Almost a thousand years have passed since the heyday of
King Cheng and King Kang, and many rulers having tried
to attain the same glory. But this golden era of peace and
prosperity never returned. Why has this been so? It is
because rulers have forsaken the law and moral standards,
and have instead pursued selfish desires, spoiling
themselves with extravagance, and totally neglecting the
practice of benevolence and righteousness.
Scroll 19: Han Shu, Vol. 7
3
2. 夫物速成則疾亡，晚就則善終。朝華之草，夕而零落；松柏之茂，隆寒不衰。是以大雅君子惡速成。
（卷二十六 魏志下）
2. In general, anything that develops too fast will fall apart just as quickly, whereas a slow and steady development is more assured of yielding favorable results. Plants that unravel into full bloom in early morning may wither and fall by the evening, but the slow-growing pine trees will not wither even in the extreme winter cold. Hence, a superior person4 does not hasten to achieve results.
Scroll 26: Wei Zhi, Vol. 2
4Superior person, junzi 君子 deserves a special mention here because it is a central notion in Confucian philosophy. It embodies an ideally ethical and capable
person, sometimes meaning a power holder, which is its original sense. The term is a compound word composed of two written characters, which separately means “ruler’s son.” Under the changing social conditions of the Warring States period, the concept of birthright was replaced by the notion of an “aristocracy of merit,” and in the Confucian school, the term junzi came to denote an “ethical aristocrat” rather than a future king. The hallmark of the junzi was his complete internalization of the virtue of ren (benevolence) and associated qualities, such as, yi (righteousness) and full socialization through ritual skills. –Bob Eno, The Analects of Confucius, 2010.
Guard against greed
4 Qunshu Zhiyao 360
3. 夫榮公好專利而不知大難。夫利，百物之所生也，
天地之所載也，而有專之，其害多矣。天地百物皆将
取焉，何可专也？所怒甚多，而不备大难，以是教
王，王其能久乎？（卷十一 史記上）
3. Duke Yi of the state of Rong was known for monopolizing
wealth and profits for himself and for being oblivious to its
adverse effects on the society. One should know that wealth
and profits are the very sources of survival for hundreds
of materials nurtured between heaven and earth. To
monopolize them will give rise to an unbalanced situation
thereby causing much harm. How can one monopolize
the resources when they are needed by so many? To do
so will arouse anger from the public. If we teach our lord
to monopolize resources instead of urging him to take
precaution against major disasters, can his reign last long?
Scroll 11: Shi Ji, Vol. 1
5
4. 五色令人目盲；五音令人耳聾；五味令人口爽；馳騁田獵，令人心發狂；難得之貨，令人行妨。
（卷三十四 老子）
4. Craving for visual splendor can distort our vision and impede our ability to see the truth about things. Basking in musical amusement can numb our hearing and impede our ability to appreciate the finer meanings in music. Excessive indulgence in fine cuisine can dull our taste buds and impede our ability to appreciate the food. Wallowing in the thrill of game hunting can make us reckless and lose our sanity. Being desirous of rare and precious objects can cause our greediness to grow and drive us to behave wickedly.
Scroll 34: Lao Zi
Guard against greed
6 Qunshu Zhiyao 360
5. 訓有之，內作色荒，外作禽荒。甘酒嗜音，峻宇雕
牆。有一于此，未或弗亡。（卷二 尚書）
5. King Yu of antiquity said: “If a ruler is obsessed with
womanizing and hunting, drinking fine wine, singing
and dancing, living in lofty mansions with intricate wall
paintings and carvings; any one of these will surely bring
forth the ruin of his country.”
Scroll 2: Shang Shu
7
6.故亂國之主，務於廣地，而不務於仁義，務於高位，而不務於道德，是舍其所以存，而造其所以亡也。（卷三十五 文子）
6. Hence, a ruler who can ruin a country will be a leader zealous about expanding his territory but unconcerned with his duty to advance benevolence. He is concerned with pursuing a position of great authority but does not care too much about promoting virtues. By doing this, he has in fact given up all the conditions that can assure his country’s survival. Inevitably he will lead the country to a path of destruction.
Scroll 35: Wen Zi
Guard against greed
8 Qunshu Zhiyao 360
7. 人主之大患，莫大乎好名。人主好名，則群臣知所
要矣。（卷四十八 體論）
7. Nothing can do more harm to a leader than widespread
knowledge of the fact that he craves adoration and popularity.
Once a leader falls into the traps of wanting an inflated
name for himself, his officials will know what he wants and
conform to his wishes.
Scroll 48: Ti Lun
9
勤儉
Be frugal and diligent
8. 古之人曰：「一夫不耕，或受之飢；一女不織，或受之寒。」生之有時，而用之無度，則物力必屈。古之治天下，至纖至悉也，故其蓄積足恃。
（卷十四 漢書二）
8. The ancients said: “If a farmer refuses to work, some people will starve. If a woman refuses to weave, some people will suffer in the cold.” When the growth of all things is limited by seasons but we consume them as if they will be available without limitation, the resources will sooner or later be depleted. The ancients governed and planned meticulously and they would have had the foresight to ensure the treasury had enough reserves to sustain the nation.
Scroll 14: Han Shu, Vol. 2
Be frugal and diligent
10
Qunshu Zhiyao 360
9. 故脩身治國也，要莫大於節欲。傳曰：「欲不可縱。」歷觀有家有國，其得之也，莫不階於儉約；其失之也，莫不由於奢侈。儉者節欲，奢者放情。放情者危，節欲者安。（卷四十七 政要論）
9. Thus, to cultivate oneself in order to rule a country, nothing can be more significant than to restrain one’s desires. The book of Li Ji said: “Don’t give in to desires.” We have seen rulers and senior ministers of the past and present had achieved success through hard work and lived frugally, and that those who failed did so were extravagant and wasteful. Frugal people will restrain their desires but spendthrifts will let their desires run free. Self-gratification will endanger one’s life while moderation will keep one safe.
Scroll 47: Zheng Yao Lun
11
懲忿
Refrain from anger
10. 禁令不明，而嚴刑以靜亂；廟筭不精，而窮兵以侵鄰。猶釤禾以計蝗蟲，伐木以殺蛣蛣作蠹蝎，減食減食作食毒以中蚤蝨，撤舍以逐雀鼠也。
（卷五十 抱朴子）
10. Before a ban has been stated clearly by the govern-
ment, severe punishments were enforced to suppress disorderliness. Before a well-planned military strategy has been devised, the armed forces were deployed in full force to invade a neighboring country. Is this not like cutting down the crops in order to destroy the locusts; or chopping down trees to get rid of infestations of worms or bugs; or swallowing poison in order to kill lice and fleas; or tearing down a house in order to chase away sparrows and rats?
Scroll 50: Bao Pu Zi
Refrain from anger
12 Qunshu Zhiyao 360
11. 夫聖人以天下為度者也，不以己私怒，傷天下之
功。（卷十七 漢書五）
11. Thus, a sage ruler always has the welfare of the people
at heart. He would never wage a personal vendetta at the
expense of public justice.
Scroll 17: Han Shu, Vol. 5
13
遷善
Emulate good deeds
12. 子曰：「我三人行，必得我師焉。擇其善者而從之，其不善者而改之。」（卷九 論語）
12. Confucius said: “When I walk along with others, they will serve me as my teachers. I will select their good qualities and follow them; but as for their bad qualities I will correct them in myself.”
Scroll 9: Lun Yu
Emulate good deeds
14 Qunshu Zhiyao 360
改過
Correcting our own mistakes
13. 子曰：「過而不改，是謂過矣。」（卷九 論語）
13. Confucius said: “To make a mistake and not correct it
is a real mistake.”
Scroll 9: Lun Yu
15
14. 子貢曰：「君子之過也，如日月之食焉：過也，人皆見之；更也，人皆仰之。」（卷九 論語）
14. Zigong said: “The faults of a superior person are analogous to the eclipses of the sun and the moon. When he is at fault, everyone can see his faults clearly. But when he corrects his faults, everyone will look up to him with respect.”
Scroll 9: Lun Yu
Correcting our own mistakes
16 Qunshu Zhiyao 360
15. 古者聖王之制，史在前書過失，工誦箴諫，庶人
謗於道，商旅議於市，然後君得聞其過失也。聞其過
失而改之，見義而從之，所以永有天下也。
（卷十七 漢書五）
15. The government of the ancient sage-kings had official
historians who recorded the mistakes made by the
ruler, and official musicians to sing ballads to remind
the ruler of his mistakes. Ordinary folk could be heard
making criticisms against the ruler on the roadside, and
businessmen could be heard discussing the ruler’s faulty
actions in the marketplace. Thus, sage rulers were able
to hear about their mistakes and correct them, and to
implement sensible policies that were just and honorable.
These were factors that contributed to the longevity of
their government.
Scroll 17: Han Shu, Vol. 5
17
16. 大忌知身之惡而不改也，以賊其身，乃喪其軀，有行如此，之謂大忌也。（卷三十一 鬻子）
16. The most serious blunder we can make is in knowing we have failings and yet we refuse to correct them until such failings harm and cost our life.
Scroll 31: Yu Zi
Correcting our own mistakes
18 Qunshu Zhiyao 360
17. 先民有言，人之所難者二，樂知知作攻其惡者難，
以惡告人者難。（卷四十六 中論）
17. The ancients said: “There are two things that individuals
will find difficult to achieve in life—One is a willingness to
accept and correct their own faults; another is the wisdom
to know when to point out and correct the faults of others.”
Scroll 46: Zhong Lun
19
敦親
Be Respectful of Relatives
18. 子曰：「愛親者，不敢惡於人；敬親者，不敢慢於人。愛敬盡於事親，而德教加於百姓，形形作刑于四海，蓋天子之孝也。《呂刑》云：『一人有慶兆民賴之。』」（卷九 孝經）
18. Confucius said: “A leader who loves his parents will not despise the parents of other people, and as he respects his parents he will not be contemptuous of the parents of other people. A leader who is wholeheartedly dedicated, with love and respect, to taking care of his parents will impart the same highest degree of virtuous conducts to teach and reform his people, setting an exemplary standard for the whole world to follow. This is the filial piety of the Son of Heaven(tian zi)!5 The book of Lü-Xing said: ‘When a leader respects and loves his parents, all his people will trust and rely on him, and so the nation will enjoy long and lasting stability.’ ”
Scroll 9: Xiao Jing
5Since King Wu founded the Zhou dynasty (1134BC to 256BC), he proclaimed that he was the Tian Zi (Son of Heaven) and from that time on all the future kings and emperors called themselves the “Son of Heaven”.
Be Respectful of Relatives
20
Qunshu Zhiyao 360
19. 昔三代明王之必敬妻子也，蓋有道焉。妻也者，親之主也；子也者，親之後也；敢不敬與？是故君子無不敬也。敬也者，敬身為大；身也者，親之支也，敢不敬與？不敬其身，是傷其親；傷其親，是傷其本也；傷其本，則支從而亡。三者，百姓之象也。身以及身，子以及子，妃以及妃，君修此三者，則大化愾於天下。 （卷十 孔子家語）
19. There were reasons why the sage kings of Xia, Shang and Zhou dynasties loved and respected their wives and children. For the wife, she was the key lady attending to matters related not only to the rites of remembrance of the ancestors, but also to the king’s parents, as well as to the education of his heirs. As for the children, they were the heirs to the king’s legacy. So how could the king not be respectful of his wife and children? A king therefore will not be disrespectful toward anybody. With regard to the
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virtue of respect, a person will first respect his own self, for his life is an extension of his parents. How can he not be respectful of himself? Not respectful of one’s self is
tantamount to hurting one’s parents. Hurting one’s parents is amounting to hurting one’s root, and when the root is damaged the branches will die off subsequently. Since the commoners and the king both have these three things in common—own self, wife and children, they will naturally follow the king’s example. As the king respects his own self he extends this respect to other people. As he loves his children he extends this love to the children of other people. And as he respects his wife he extends this respect to the wives of other people. When a king can manage these three matters well, this profound and far-reaching education will then be able to spread to the whole world.
Scroll 10: Kong Zi Jia Yu
Be Respectful of Relatives
22 Qunshu Zhiyao 360
20. 帝王之於親戚，愛雖隆，必示之以威；體雖貴，
必禁之以度。（卷二十四 後漢書四）
20. Although a leader may love his relatives deeply,
he should maintain his authority over them or they
will become arrogant and disrespectful. The status of
the relatives may be privileged but they must be held
accountable by law in order to restrain them from behaving
wildly and uncontrollably.
Scroll 24: Hou Han Shu, Vol. 4
23
21. 所貴於善者，以其有禮義也；所賤於惡者，以其有罪過也。今以所貴者教民，以所賤者教親，不亦悖乎？（卷四十五 昌言）
21. Good deeds and good people are revered because they embody propriety and justice. Bad deeds and villains are despised because they embody wickedness. Now that we use what is revered to teach and demand the common people to behave well on the one hand, but use what is despised to teach and allow members of the royal family to behave repulsively on the other hand, is this not going against moral and virtue?
Scroll 45: Chang Yan
Be Respectful of Relatives
24 Qunshu Zhiyao 360
反身
Self-Reflection
22. 立德之本，莫尚乎正心。心正而後身正，身正而後
左右正，左右正而後朝廷正，朝廷正而後國家正，國
家正而後天下正。（卷四十九 傅子）
22. The foundation of virtue is built upon a mind that is
righteous. When the mind of a ruler is righteous, his conduct
will be righteous. When his conduct is righteous, the conduct of
his ministers will be righteous. When the conduct of his
ministers is righteous, the government will be just. When
the government is just, the country will be just. And when
the country is just, the whole world will be just.
Scroll 49: Fu Zi
25
23. 曾子曰：「吾日三省吾身：為人謀，而不忠乎？與朋友交，而不信乎？傳不習乎？」（卷九 論語）
23. Zengzi said: “Every day I reflect upon three things: Have I done my best to do my job well? Have I been a trusted friend? Have I put into practice lessons given to me by my teacher, or prepared my lessons before teaching them to my students?”
Scroll 9: Lun Yu
Self-Reflection
26 Qunshu Zhiyao 360
24. 天子無戲言。言則史書之，禮成之，樂歌之。
（卷十一 史記上）
24. The Son of Heaven does not speak playfully. Once said,
official historians will record it; ceremonial proceedings
will be held to fulfill it, and songs will be sung to glorify
it.
Scroll 11: Shi Ji, Vol. 1
27
25. 子曰：「躬自厚，而薄責於人，則遠怨矣。」
（卷九 論語）
25. Confucius said: “Reprimand yourself harshly but reprimand others more forgivingly. You will avoid making enemies this way.”
Scroll 9: Lun Yu
Self-Reflection
28 Qunshu Zhiyao 360
26. 君不肖，則國危而民亂；君賢聖，則國家安而天
下治。禍福在君，不在天時。（卷三十一 六韜）
26. If a leader is unvirtuous he will bring danger to the
nation and chaos to his people. A virtuous leader, on the
other hand, will bring stability to the nation and order to
his people. The fate of a nation therefore lies in the hands
of a good ruler who is capable and wise, independent from
the changing of seasons.
Scroll 31: Liu Tao
29
27. 「朕躬有罪，無以萬方；萬方有罪，罪在朕躬。」（卷九 論語）
27. King Tang who founded the Shang dynasty said: “If in my person as a king I have committed offenses, oh Lord of heaven, do not hold the people of the myriad regions responsible. If people in the myriad regions committed offenses, let the punishment fall on me alone, for I have not taught people the proper way to behave.”
Scroll 9: Lun Yu
Self-Reflection
30 Qunshu Zhiyao 360
28. 故明王有過則反之於身，有善則歸之於民。有過
而反之身則身懼，有善而歸之民則民喜。往喜民，來
懼身，此明王之所以治民也。（卷三十二 管子）
28. When a sage ruler committed a mistake, he would reflect
upon the mistake and correct it. When he accomplished
any achievement, he would attribute the achievement
to the people. The self-reflection would help him to stay
disciplined, while the attribution of success to others
would bring great joy and happiness to the people. Making
people feel happy while he remained watchful over his
own actions is the successful governing principle of a good
leader.
Scroll 32: Guan Zi
31
29. 傳曰：「禹湯罪己，其興也勃焉；桀紂罪人，其亡也忽焉。」由是言之，長民治國之本在身。
（卷四十七 政要論）
29. In the book of Zuo Zhuan, it was said: “King Yu and King Tang took all blames upon themselves and their countries prospered. King Jie and King Zhou put all blames upon others and their downfall was hastened.” Hence, we can see that the key to a good and lasting government is dependent on the virtuous character of the leader.
Scroll 47: Zheng Yao Lun
Self-Reflection
32 Qunshu Zhiyao 360
30.孟子告齊宣王曰：「君之視臣如手足，則臣之視
君如腹心；君之視臣如犬馬，則臣之視君如國人；君
之視臣如土芥，則臣之視君如寇讎。」
（卷三十七 孟子）
30. Mencius said to Duke Xuan of the state of Qi: “When
a lord treats his subordinates like brothers, they will
pledge allegiance to him in return. When a lord treats his
subordinates like slavish animals, they will regard him as a
stranger on the street. When a lord treats his subordinates
like dirt and weeds, they will regard him as a robber and
an enemy.”
Scroll 37: Meng Zi
33
31.景公問晏子曰：「富民安眾難乎？」對曰：
「易。節欲則民富，中聽則民安，行此兩者而已矣。」（卷三十三 晏子）
31. Duke Jing of the state of Qi asked Yanzi: “The task to bring wealth to the people and stability to the state—Will this be difficult to achieve?” Yanzi said: “Not difficult at all. Frugality on the part of the ruler will bring prosperity to the people, and fair trials will bring stability to the state. Doing these two things well will suffice.”
Scroll 33: Yan Zi
Self-Reflection
34 Qunshu Zhiyao 360
32. 明主者有三懼：一曰處尊位而恐不聞其過；二曰得
意而恐驕；三曰聞天下之至言，而恐不能行。
（卷四十三 說苑）
32. A sage ruler worries about three things. His first worry
is that his high position may shelter him from hearing
criticisms of his mistakes. Next, he worries that his success
may spur him to arrogance. And last, he worries that he
may not be able to govern based on the truth and reality
that he had gathered from all quarters of the society.
Scroll 43: Shuo Yuan
35
33. 昔成湯遭旱，以六事自責曰：「政不節耶？使民疾耶？宮室榮耶？女謁盛耶？苞苴行耶？讒夫昌耶？」（卷二十二 後漢書二）
33. Once upon a time, a severe drought hit the land ruled by King Cheng Tang. Cheng Tang then used the following six questions to reproach himself: “Is my governance not in accord with laws and regulations? Have the people been made to labor too hard? Are my palace and dwellings too luxurious? Have the favored court ladies interfered too much in politics? Have briberies become rampant? Have the obsequious and the slanderers become too reckless?”
Scroll 22: Hou Han Shu, Vol. 2
Self-Reflection
36 Qunshu Zhiyao 360
34. 曾子曰：「上失其道，民散久矣。如得其情，則哀
矜而勿喜。」（卷九 論語）
34. Zengzi said: “The government has deviated from the
righteous way of leadership and the people have long been
left to their own devices. If you can finally uncover the truth
behind the making of a crime, you ought to be sympathetic
toward the criminals instead of being delighted in your
ability to solve crimes.”
Scroll 9: Lun Yu
37
35. 上失其道，而殺其下，非理也。不教以孝，而聽其獄，是殺不辜也。（卷十 孔子家語）
35. It is not right for a ruler who has deviated from the righteous way of leadership to put his officials and subjects to death. Even though the people are not being taught the way of filial piety and the proper behavior that goes along with it, they are being convicted and put into prisons. To do so amounts to killing the innocent.
Scroll 10: Kong Zi Jia Yu
Self-Reflection
38 Qunshu Zhiyao 360
36. 致治之術，先屏四患，乃崇五政。一曰偽，二曰
私，三曰放，四曰奢。偽亂俗，私壞法，放越軌，
奢敗制。四者不除，則政無由行矣。俗亂則道荒，
雖天地不得保其性矣；法壞則世傾，雖人主不得守
其度矣；軌越則禮亡，雖聖人不得全其行矣；制敗
則欲肆，雖四表不能充其求矣。是謂四患。興農桑
以養其生，審好惡以正其俗，宣文教以章其化，立
武備以秉其威，明賞罰以統其法，是謂五政。
（卷四十六 申鑒）
36. A good government must first eradicate the Four Perils
before it can carry out the Five Correct Policies. The Four
Perils are:
1. Hypocrisy, for it will upset social customs.
2. Bribery, for it will wreck the legal system.
3. Unruliness, for it will overstep propriety.
39
4. Luxury, for it will breach rules and regulations.
As long as these Four Perils persist, benevolent rule cannot
be put into practice because of the following:
When social customs are upset, moral decadence will ensue
and no divine beings can hope to safeguard the purity of human nature. When the legal system is wrecked, society will fall apart and no leader can hope to uphold any law at that point. When propriety is overstepped, proper rites will wither away and no saints can hope to defend the path of righteousness. Lastly, when rules and regulations are breached, a ruler’s desires will become so unfettered that even the vast territories of the four corners of the world could not hope to satisfy his insatiable appetites. Such are the Four Perils.
As for the Five Correct Policies, they are:
1. Revive farming to provide food for the people.
Self-Reflection
40 Qunshu Zhiyao 360
2. Distinguish what is right from wrong to establish good
social customs.
3. Proclaim cultural and educational policies to advocate
the education effort made by the government.
4. Establish military facilities to uphold the dignity of the
country.
5. Unify the national legal system by being strict and
impartial in meting out rewards and punishments.
Scroll 46: Shen Jian
41
尊賢
Be Respectful of Wise and Able Ministers
37. 無常安之國，無恆治之民。得賢者則安昌，失之者則危亡。自古及今，未有不然者也。
（卷四十三 說苑）
37. No country will enjoy everlasting peace and no common people will stay forever submissive. When the wise are recruited to serve in the government, the country will enjoy peace and prosperity. To lose them could mean an end to a government. From ancient times until today this recurring theme has not changed at all.
Scroll 43: Shuo Yuan
Be Respectful of Wise and Able Ministers
42 Qunshu Zhiyao 360
38. 書曰：「有不世之君，必能用不世之臣。用不世
之臣，必能立不世之功。」（卷二十六 魏志下）
38. The ancients said: “An extraordinary leader will use the
services of extraordinary ministers. Together with these
extraordinary ministers they will attain extraordinary
achievements in history.”
Scroll 26: Wei Zhi, Vol. 2
43
39. 子曰：「大臣不可以不敬也，是民之表也。邇臣不可以不慎也，是民之道也。」（卷七 禮記）
39. Confucius said: “A leader must respect his ministers because they are the representatives of the people. He must choose ministers close to him carefully because they are the role models for the people.”
Scroll 7: Li Ji
Be Respectful of Wise and Able Ministers
44 Qunshu Zhiyao 360
40. 文王好仁，故仁興；得士而敬之，則士用，用之
有禮義。故不致其愛敬，則不能盡其心，則不能盡其
力，則不能成其功。故古之賢君於其臣也，尊其爵祿
而親之；疾則臨視之無數，死則弔哭之，為之服錫
衰，而三臨其喪；未斂不飲酒食肉，未葬不舉樂，當
宗廟之祭而死，為之廢樂。故古之君人者於其臣也，可
謂盡禮矣；故臣下莫敢不竭力盡死，以報其上。
（卷十七 漢書五）
40. King Wen’s benevolence had helped him to revive a
government that was beneficent to the people. When he
obtained the services of virtuous people he paid great
respect to them and continued to treat them in accord
with the proper rites and protocols. Had he not treasured
the virtuous people he would not have been able to gain
their confidence, and enabled them to work in peace and
maximize their potential to help him secure his objectives.
45
Likewise, the wise king of antiquity would respect the jurisdictions of his ministers, their stipends, and also take good care of them. He would regularly visit ministers who
had been stricken ill. And when a minister passed away he would personally offer condolences to the minister’s bereaved family and attend the complete funeral rites conducted in three stages. A king would not drink wine or eat meat until the body of the deceased minister had been placed in the coffin. Neither would he entertain himself with music before the burial rites were done. If a minister passed away during an ancestral offering ceremony, the king would call off the ceremonial music as a sign of mourning for the deceased minister. Thus, the kings in ancient time did everything they could to live up to the requirements of the propriety, and their ministers would repay them with undying devotion.
Scroll 17: Han Shu, Vol. 5
Be Respectful of Wise and Able Ministers
46 Qunshu Zhiyao 360
41. 周公戒伯禽曰：「我文王之子，武王之弟，成王
之叔父。我於天下亦不賤矣。然我一沐三捉髮，一飯
三吐哺，起以待士，猶恐失天下之賢人。子之魯，慎
無以國驕人。」（卷十一 史記上）
41. The Duke of Zhou taught his son, Bo Qin, this lesson:
“I am the son of King Wen, the younger brother of King
Wu, and uncle to King Cheng. My position is therefore not
lowly. However, there were times when I had to stop several
times in the course of washing my hair; or stop several
times in the course of eating, so that I could greet virtuous
men who came by for a visit. Still, I am afraid that I might
have overlooked any virtuous man. When you arrive at the
state of Lu, you must remember this—Never regard your
status as a king and look down on anybody.”
Scroll 11: Shi Ji, Vol. 1
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42. 惟恤十難，以任賢能。一曰不知，二曰不求求作進，三曰不任，四曰不終，五曰以小怨棄大德，六曰以小過黜大功，七曰以小短短作失掩大美，八曰以干訐傷忠正，九曰以邪說亂正度，十曰以讒嫉廢賢能，是謂十難。十難不除，則賢臣不用；賢臣不用，則國非其國也。（卷四十六 申鑒）
42. There are Ten Hindrances that can render difficult the task of appointing virtuous and able people to a government position:
1. The inability to recognize an able person.
2. If such a person is recognized, no appointment is offered to him.
3. If such a person is appointed, his ability is under-utilized.
4. The service of this person is terminated before his term is over.
Be Respectful of Wise and Able Ministers
48 Qunshu Zhiyao 360
5. A person’s virtues are overlooked and his service is
disregarded due to minor resentments from the leader.
6. This person’s outstanding contributions are dismissed
because of some minor offenses he has committed.
7. This person’s overall excellence is concealed because of
some minor flaws in his character.
8. This person’s integrity is hurt because of disparaging
attacks waged against him by malicious parties.
9. Deviant beliefs have disrupted regular laws.
10. A virtuous and able person is dismissed because of
unfounded accusations made by back-stabbers who are
jealous of his presence.
If these Ten Hindrances are not eradicated, the able and
virtuous ministers will not be able to serve and assert
any influence within the government. And when good
ministers are not put to good use, a country’s ability to
survive will be challenged.
Scroll 46: Shen Jian
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43. 文王問太公曰：「君務舉賢，而不獲其功，世亂愈甚，以致危亡者，何也？」太公曰：「舉賢而不用，是有舉賢之名也，無得賢之實也。」文王曰：
「其失安在？」太公曰：「其失在好用世俗之所譽，不得其真賢。」（卷三十一 六韜）
43. King Wen posed this question to his strategist Jiang Tai Gong: “A ruler is enthusiastic in recruiting the best of minds to work in the government but little has been gained. Social disruptions are on the rise and they are threatening the security of the country. How can this happen?” Tai Gong said: “If you select the best of minds but cannot put them in positions of influence, their presence is only useful in name but not useful in practice.” King Wen asked: “So who is at fault here?” Tai Gong replied: “These problems arose because a leader favors a so-called celebrity made famous by worldly standards and not somebody with any
ability to do the job properly.”
Scroll 31: Liu Tao
Be Respectful of Wise and Able Ministers
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44. 為人君而侮其臣者，智者不為謀，辨者不為使，
勇者不為鬥。智者不為謀，則社稷危；辨者不為使，
則使不通；勇者不為鬥，則邊境侵。
（卷四十二 新序）
44. If a leader habitually humiliates his ministers and
subjects, wise strategists will become reluctant to devise
plans for him; eloquent people will become reluctant
to embark on diplomatic missions for him; courageous
men will become reluctant to engage in warfare for him.
Without the advice from the wise strategists, the country
will be trapped in danger. Without the services of eloquent
diplomats, the relations with other countries will be put
under strain. And without the dedication of brave men to
fight gallantly, the frontiers will soon become targets of
invasion.
Scroll 42: Xin Xu
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納諫
Be Receptive to Counsels from Ministers
45. 國之所以治者，君明也。其所以亂者，君闇也。君之所以明者，兼聽也。其所以闇者，偏信也。是故人君通必必作心兼聽，則聖日廣矣；庸說偏信，則愚日甚矣。（卷四十四 潛夫論）
45. A country is governed well because it has a wise leader. A country is in ruin because it has a foolish leader. A wise leader will listen and gauge opinions from all sides, but a foolish leader will only listen to opinions that echo his own mind. So if a leader is broad-minded and able to accept suggestions from all parties, his sagacity will increase day by day. On the contrary, if he insists on listening to the one-sided, sly, and fawning remarks, his foolishness will also increase day by day.
Scroll 44: Qian Fu Lun
Be Receptive to Counsels from Ministers
52 Qunshu Zhiyao 360
46. 臣聞人君莫不好忠正而惡讒諛，然而歷世之患，
莫不以忠正得罪，讒諛蒙倖者，蓋聽忠難，從諛易
也。（卷二十三 後漢書三）
46. We have heard that a good leader will not refuse to
hear from the loyal and forthright ministers, and distance
himself from the obsequious and the servile. However,
government after government had fallen throughout
history because forthright and loyal ministers were
punished while obsequious ministers were rewarded and
favored. Perhaps it is easier to accept flattery than to accept
honest advice.
Scroll 23: Hou Han Shu, Vol. 3
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47.明主患諛己者眾，而無由聞失也，故開敢諫之路，納逆己之言，苟所言出於忠誠，雖事不盡，是猶歡然然下有受字之。（卷四十九 傅子）
47. A wise leader worries about being surrounded by flatterers, a situation that can isolate him from hearing the truth about his own mistakes. Hence he opens up the channels where people can speak their mind, and he listens to people who defy his wishes. As long as the proponents express their opinions out of loyalty and sincerity for the common good, he will gladly accept them even though their propositions may not be right all the time.
Scroll 49: Fu Zi
Be Receptive to Counsels from Ministers
54 Qunshu Zhiyao 360
48.舜曰：「予違汝弼。汝無面從，退有後言。」故
治國之道，勸之使諫，宣之使言，然後君明察而治情
通矣。（卷四十四 潛夫論）
48. Emperor Shun said: “If I made a mistake you must help
to correct me. Do not seem agreeable in front of me but stir
up negative remarks against me behind my back.” Likewise,
a good government will encourage people to submit their
dissensions to the government and guide them to speak
out truthfully. This way a government will be able to get to
the bottom of things and draw up sensible policies.
Scroll 44: Qian Fu Lun
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49. 興國之君，樂聞其過；荒亂之主，樂聞其譽。聞其過者，過日消而福臻；聞其譽者，譽日損而禍至。（卷二十八 吳志下）
49. A leader who brings greatness to his nation welcomes criticism directed at him. A leader who brings chaos to his nation prefers praise that glorifies his name. For the former, good fortune will follow him because he will make fewer mistakes over time. But for the latter, misfortune will beset him as he sinks deeper into the false acclaim that is detrimental to his virtues.
Scroll 28: Wu Zhi, Vol. 2
Be Receptive to Counsels from Ministers
56 Qunshu Zhiyao 360
50. 折直士之節，結諫臣之舌，群臣皆知其非，然不
敢爭。天下以言為戒，最國家之大患也。
（卷十九 漢書七）
50. On seeing men of integrity being dishonored and
witnessing officials who dared to speak up being silenced,
many ministers knew this was wrong but nobody dared
to stand up and fight to remedy this situation. When
everybody is wary of admonishing the government, this is
indeed the greatest misfortune that besets a nation!
Scroll 19: Han Shu, Vol. 7
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51. 孔子曰：「藥酒藥酒作良藥苦於口而利於病，忠言逆於耳而利於行。湯武以諤諤而昌，桀紂以唯唯而亡。」（卷十 孔子家語）
51. Confucius said: “Effective medicine is bitter but it can cure sickness. Truthful words are not enticing but they can help people to correct their mistakes. The nation enjoyed prosperity under King Tang and King Wu because they listened to admonitions extensively from all sides. On the contrary, the brutal King Jie and King Zhou preferred to listen to agreeable words that appealed to them, and this eventually led to their downfall.”
Scroll 10: Kong Zi Jia Yu
Be Receptive to Counsels from Ministers
58 Qunshu Zhiyao 360
杜讒邪
Be Averse to Slanderous and Malevolent Advice
52. 聞言未審，而以定善惡，則是非有錯，而飾辯巧言
之流起矣。（卷四十九 傅子）
52. If we make judgment lightly before all facts have
been taken into consideration, what is right or wrong
will no longer be clear, and the customs of making false
accusations and engaging in flowery rhetoric will soon
become fashionable.
Scroll 49: Fu Zi
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53. 夫人主莫不愛愛己，而莫知愛己者之不足愛也。故惑小臣之佞，而不能廢也；忘忘疑忌違己之益己，而不能用也。（卷四十七 劉廙政論）
53. Rare indeed is a leader who will not favor his admirers. Little does he know that his admirers are not deserving of his unquestioning trust. When a leader is charmed by these scheming ministers and refuses to dismiss them, he will overlook ministers who may oppose his wishes but nonetheless be truly helpful to his government. In the end, the right people will not be appointed to the right positions.
Scroll 47: Liu Yi Zheng Lun
Be Averse to Slanderous and Malevolent Advice
60 Qunshu Zhiyao 360
審斷
Be Perceptive and Astute
54. 金玉滿堂，莫之能守，富貴而驕，還自遺咎。功
成名遂身退，天之道也。（卷三十四 老子）
54. A house full of gold and jade cannot be safely kept
forever. When wealth and honor leads to arrogance, it
sows the seeds of one’s own downfall. To retire at the height
of one’s own merit and fame, is in accord with the law of
nature.
Scroll 34: Lao Zi
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55. 夫聽察者，乃存亡之門戶，安危之機要也。若人主聽察不博，偏受所信，則謀有所漏，不盡良策；若博其觀聽，納受無方，考察不精，則數有所亂矣。
（卷四十八 體論）
55. The ability to “listen and observe” is the door to life or death, the key to safety or danger. If a leader cannot listen and observe from diverse sources but relies only on opinions provided by his trusted sources, his plans will be deficient and incomplete. On the other hand, if he were to hear from diverse sources, and yet were to embrace this information in an unsuitable manner, or were to fail to evaluate them accurately, the resulting plans would still be disastrous.
Scroll 48: Ti Lun
Be Perceptive and Astute
62 Qunshu Zhiyao 360
56. 孔子曰：「眾好之必察焉，眾惡之必察焉。」故
聖人之施舍也，不必任眾，亦不必專己，必察彼己之
謂謂作為，而度之以義，故舉無遺失，而功無廢滅也。
（卷四十四 潛夫論）
56. Confucius said: “If everybody likes him, observe and
study him carefully. If everybody dislikes him, also observe
and study him carefully.” A virtuous sage will neither make
decisions based on public opinions, nor insist that his
personal opinion be the only right way. Instead, he will
consider both sides of the argument and measure them by
the standards of righteous virtue, so that good candidates
will not be omitted from the government, and save the
government from becoming corrupt and meeting with its
demise.
Scroll 44: Qian Fu Lun
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57. 人君之大患也，莫大乎詳於小事，而略於大道；察於近物，而暗於遠數。自古及今，未有如此而不亡也。（卷四十六 中論）
57. One of the biggest problems about a leader is that when he spends too much time on minor details and not enough time on what is really important. He can be too concerned about immediate issues but lacks foresight to plan for the future. History has shown us that such a leader will certainly bring forth destruction.
Scroll 46: Zhong Lun
Be Perceptive and Astute
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Qunshu Zhiyao 360
58. 景公問晏子曰：「古者離散其民而隕失其國者，其常行何如？」對曰：「國貧而好大，智薄而好專；尚讒諛而賤賢人，樂簡慢而輕百姓；國無常法，民無經紀；好辨以為智，刻民以為忠；流湎而忘國，好兵而忘民；肅於罪誅，而慢於慶賞；樂人之哀，利人之害；德不足以懷人，政不足以匡民；賞不足以勸善，刑不足以防非。此亡國之行也。今民聞公令如寇讎，此古之離其民隕其國常行也。」（卷三十三 晏子）
58. Duke Qi asked Yanzi: “In the past, kings who dispersed their citizens and ruined their states—what was their leadership like?” Yanzi said: “While the country struggled in poverty, they craved for greatness and grandiosity. While their ability and intelligence were weak, they craved for absolute power and clung on stubbornly to their own views. They favored the flatterers and disdained those who were virtuous. They were arrogant and contemptuous of the
people. They did not impose consistent laws, nor did they set behavioral standards for the people. They misidentified purnacious officials as being intelligent, and assumed that
these officials’ oppression of the people was a sign of their allegiance. In great lavishness the leaders forgot their duties to the nation and merrily they waged war with no concerns for the welfare of the people. They were quick at convicting and executing the condemned but slow at rewarding those with a fine record of services. They delighted in causing miseries to others and took advantage of others’ sufferings. They have so little virtue to speak of that they could not possibly appease the people, and their ironclad rules could do little to transform the people. In other words, the reward system was insufficient to compel people to do good things, while the penalty system was insufficient to deter people from breaking the law. All the above will ruin a country. Now that the people despise the laws imposed on them, this is tantamount to the consequences caused by
65
Be Perceptive and Astute
66
Qunshu Zhiyao 360
leaders who dispersed their citizens and lost their states in the past.”
Scroll 33: Yan Zi
68 Qunshu Zhiyao 360
立節
Uphold Integrity
59. 歷觀古今功名之士，皆有積累殊異之跡，勞身苦
體，契闊勤思，平居不惰其業，窮困不易其素。
（卷二十八 吳志下）
59. Looking at the individuals in history who have made
great contributions to the society, it is evident that they
all had accumulated outstanding and remarkable stories
through their endurance against innumerable physical
strains and hardships. As well, they were assiduously
thoughtful, they never let their studies go to waste, and
they never changed their ideals despite poverty.
Scroll 28: Wu Zhi, Vol. 2
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60. 夫賢者之為人臣，不損君以奉佞，不阿眾以取容，不墮公以聽私，不撓法以吐剛，其明能照奸，而義不比黨。（卷四十四 潛夫論）
60. Wise ministers do not fawn upon their leader to the extent that will corrupt his virtues. They also do not fawn upon the masses just to gain their favor. Neither will they benefit themselves at the expense of the public interests, nor do they hinder the enforcement of laws for the fear of powerful adversaries. They are wise enough to recognize the crafty and the evil. They conform to morality and justice, and their integrity prevents them from forming factions to advance their personal interests.
Scroll 44: Qian Fu Lun
Uphold Integrity
70 Qunshu Zhiyao 360
61. 楊震字伯起，弘農人也。遷東萊太守。道經昌邑，
故所舉茂才王密為昌邑令，謁見，至夜懷金十斤以遺
震。震曰：「故人知君，君不知故人何也？」密曰：
「暮夜無知者。」震曰：「天知神知，我知子知，何
謂無知？」（卷二十三 後漢書三）
61. Once upon a time, the great scholar and government
minister, Yang Zhen, was promoted to become the prefect
of Donglai prefecture. During his travel to Donglai via
Changyi county, he was approached in the middle of the
night by a man called Wang Mi, who had been nominated
by Yang Zhen to become the magistrate of Changyi county.
Wang Mi brought with him 10 kilograms of gold as a gift.
Yang Zhen was appalled and upset at the sight of this gift.
He said to Wang Mi: “As your old friend I understand
you very well. But you don’t seem to understand this old
friend of yours very well.” Wang Mi replied: “It is the
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dead of night. No one will know you received the gold!” Yang Zhen corrected his friend: “Heaven knows, the deities
know, I know and you know. How can you say nobody knows?”
Scroll 23: Hou Han Shu, Vol. 3
Uphold Integrity
72 Qunshu Zhiyao 360
62. 昔者晉平公問於叔向曰：「國家之患，孰為大？」
對曰：「大臣重祿不極諫，小臣畏罪不敢言，下情不
上通，此患之大者。」（卷二十二 後漢書二）
62. Once Duke Jinpin asked Shuxiang: “Of all the
misfortunes that can befall a nation, which one is the
greatest?” Shuxiang replied: “When a high-ranking official
would rather covet wealth and power than to provide sensible
counsel, and a low-ranking official would rather refrain
from speaking the truth than to offend his superiors, and
thus the leader cannot hear the voice of the people. This is
the greatest misfortune that can befall a nation.”
Scroll 22: Hou Han Shu, Vol. 2
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盡忠
Serve with Utmost Loyalty
63. 人臣之行，有有作行六正則榮，犯六邪則辱。
（卷四十三 說苑）
63. A minister with great moral integrity who follows the Six Good Conducts will enjoy honor and glory. In contrast, a minister who commits any of the Six Evil Conducts will provoke humiliations.
Scroll 43: Shuo Yuan
Note: The Six Good Conducts of a minister are:
1. Has great foresight and takes preventive measures. Such a person is a “sagely minister.”
2. Modest and diligent, supports the good and eradicates the evil. Such a person is a “good minister.”
3. Hardworking and never tire of recommending good people to work for the government. Such a person is a
“loyal minister.”
Serve with Utmost Loyalty
74 Qunshu Zhiyao 360
4. Perceptive about success or failure, turns misfortune
into good fortune. Such a person is a “wise minister.”
5. Honest and scrupulous in his dealings, performs official
duties with integrity. Such a person is an “honorable
minister.”
6. Upright and outspoken, unafraid to point out the faults
of his government. Such a person is a “forthright minister.”
The Six Evil Conducts of a minister are:
1. Being content with an official salary but having no interest
in his job. Such a person is an “incompetent minister.”
2. Flatters effusively to placate his superiors. Such is a
“flattering minister.”
3. Talks cleverly in an ingratiating manner, and is jealous
of good and able people. Such a person is a “treacherous
minister.”
4. Talks artfully and sows discord among people. Such a
person is a “slandering minister.”
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5. Dictatorial and arbitrary, and forms divisive factions to advance his personal interests. Such a person is a “crooked minister.”
6. Works behind the scenes and stirs up trouble and unrest. Such a person is a “vicious minister.”
Serve with Utmost Loyalty
76 Qunshu Zhiyao 360
64. 子曰：「君子之事上也，進思盡忠，退思補過，
將順其美，匡救其惡，故上下能相親也。」
（卷九 孝經）
64. Confucius said: “In attendance to the leader, superior
persons reflect upon the ways in which they can serve with
utmost loyalty in their official duties. And on retirement
they reflect upon the ways in which they can remedy their
leader’s mistakes. They will help to advance worthy causes
put forward by the leader, and they will not hesitate to
remedy his shortcomings. Hence, the relationship between
the superior and the subordinate is cordial and amicable.”
Scroll 9: Xiao Jing
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勸諫
Presenting Counsels
65. 忠有三術：一曰防，二曰救，三曰戒。先其未然，謂之防也；發而進諫進諫作止之，謂之救也；行而責之，謂之戒也。防為上，救次之，戒為下。
（卷四十六 申鑒）
65. There are three kinds of approach that an official can take to fulfill his duties: Prevent, Rectify, and Reprimand. “Prevent” involves taking precautionary measures to prevent mistakes from happening. “Rectify” involves rectifying mistakes that have been done. “Reprimand” involves giving direct reprimands to the perpetrators. Among the three, “Prevent” is the best approach; followed by “Rectify”; then by “Reprimand”.
Scroll 46: Shen Jian
Presenting Counsels
78
Qunshu Zhiyao 360
66. 孔子曰：「侍於君子有三愆：言未及之而言，謂之躁；言及之而不言，謂之隱；未見顏色而言，謂之瞽。」（卷九 論語）
66. Confucius said: “For the ones who serve the lords may make the following three errors: To speak when it is not necessary is being rash; not to speak when it is necessary is being evasive; to speak without observing the lord’s facial expression is being blind.”
Scroll 9: Lun Yu
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67. 景公問晏子曰：「忠臣之事君，何若？」對曰：「有難不死，出亡不送。」公不悦曰：「君裂地而富富作封之，疏爵而贵之，有难不死，出亡不送，其说何也？」对曰：「言而見用，終身無難，臣何死焉；謀而見從，終身不出，臣何送焉。若言不用，有難而死，是妄死也；謀而不從，出亡而送，是詐偽也。忠臣也者，能納善於君，而不與君陷於難者也。」
（卷三十三 晏子)
67. Duke Jing asked Yanzi: “How should a loyal minister serve his lord?” Yanzi replied: “A loyal minister will not die for his lord when his lord is in danger, and he will not send his lord away when his lord is about to flee the state.” Duke Jing was not very pleased with Yanzi’s reply and said: “A lord confers land to his minister and thus enables the minister to become rich. He confers title to a minister and thus enables the minister to become noble. And if a
Presenting Counsels
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Qunshu Zhiyao 360
minister is not willing to die for his lord, or send his lord away when his lord is about to flee the state, how can this be justified?” Yanzi replied: “Had the lord listened to the
loyal minister’s advice, the lord would never be exposed to any danger in his life. Therefore, no situation would arise where a loyal minister had to sacrifice his life for his lord. Likewise, a lord who had accepted strategies proposed by the loyal minister would never need to flee the state. So no situation could arise where the minister would have to send the lord on his way to exile. If advice was dismissed and consequently the loyal minister had to accompany his lord to face death, would this not be absurd? And if his lord did not accept good strategies proposed by the loyal minister and consequently the minister had to send the lord on his way to exile, is this not hypocritical? Thus, a loyal minister should be able to provide counsel that can be accepted by his lord and thereby can save both himself and the lord from tragedy.”
Scroll 33: Yan Zi
舉賢
Nominating the Right Administrators
68. 子曰：「……汝聞用力為賢乎？進賢為賢乎？」子貢曰：「進賢賢哉。」子曰：「然。」
（卷十 孔子家語）
68. Confucius asked his student, Zigong: “...Who do you think is wiser—the one working hard for himself, or the one nominating worthy officials to the government?” To this Zigong answered: “The one nominating worthy officials to the government is wiser.” Confucius said: “You are right.”
Scroll 10: Kong Zi Jia Yu
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Nominating the Right Administrators
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69. 忠臣之舉賢也，不避仇讎；其廢不肖也，不阿親近。（卷四十 韓子）
69. A loyal official will nominate a competent person for an important post even if that person is his foe. He will also dismiss an unscrupulous character from a task even if that person is his close relative.
Scroll 40: Han Zi
84 Qunshu Zhiyao 360
尚道
Be Respectful of the Dao
70. 天命之謂性，率性之謂道，脩道之謂教。道也者
不可須臾離也，可離非道也。（卷七 禮記）
70. The original good self-nature of humans is called Xing.
The right way of behavior following one’s nature is called
Dao. The teaching and nurturing of human behavior in
accordance with these norms is called Jiao. Therefore,
Dao is indispensable to all human beings. That which is
dispensable is not Dao.
Scroll 7: Li Ji
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71. 保合大和，乃利貞。首出庶物，萬國咸寧。
（卷一 周易）
71. Heaven in its motions preserves great harmony in union, enabling all creations to be peaceful and beneficial, and perpetually correct and firm. Heaven creates all things on the earth, and made every place under it serene and tranquil. Respected leaders in the myriad states follow the virtuous attributes of heaven so they shall run their respective states in stable peace.
Scroll 1: Zhou Yi
Be Respectful of the Dao
86 Qunshu Zhiyao 360
72. 人法地，地法天，天法道，道法自然。
（卷三十四 老子）
72. Man takes his law from the earth, which is serene
and gentle, hardworking and uncomplicated, meritorious
without showing off. The earth takes its law from the
heaven, giving without expecting rewards, allowing all
things to grow without expecting returns. Heaven takes its
law from the Dao, tranquil and quiet, allowing all things to
form naturally, as they should be. The law of Dao follows
its nature; the Dao is being what it is.
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73. 聖人不積，既以為人，己愈有。天之道，利而不害；聖人之道，為而不爭。（卷三十四 老子）
73. Sages have no selfish desires. They cultivate virtue instead of amassing wealth for themselves. With virtuous disposition, they teach the ignorant, and with the money they have, they give to the needy. They reserve nothing for themselves. It appears that the more they give to others, the more they receive in return. The law of nature is naturally beneficial and never does any harm to anything; the conduct of sages will benefit people naturally and does not struggle to control along the way.
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74. 好學近於智，力行近於仁，知恥近於勇。知斯三
者，則知所以修身；知所以修身，則知所以治人；知
所以治人，則能成天下國家矣。（卷十 孔子家語）
74. Confucius said: “The eagerness to learn from the sages
is an indication of ‘wisdom.’ Putting lessons into practice is
an indication of ‘benevolence.’ Discovering one’s mistakes
and generating the determination to correct them is an
indication of ‘courage.’ A man who understands what
constitutes wisdom, benevolence and courage will correct
his erroneous views, speech and actions. Consequently, he
will know how to lead the people, and when he does, he
will be able to govern the country properly.”
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75. 發政施令，為天下福者，謂之道；上下相親，謂之和；民不求而得所欲，謂之信；除天下之害，謂之仁。仁與信，和與道，帝王之器也。
（卷三十一 鬻子）
75. When a ruler declares and carries out laws in order to pursue welfare for the people, this is called “righteousness.” When a ruler and his people respect and love each other, this is called “harmony.” When a ruler can meet the people’s needs before the people have to plead for their attention, this is called “trustworthiness.” When a ruler can eliminate troubles for his people, this is called “benevolence.” Benevolence and trustworthiness, harmony and righteousness are the valuable implements of a ruler.
Scroll 31: Yu Zi
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76. 文王曰：「何如而可以為天下？」太公對曰：
「大蓋天下，然後能容天下；信蓋天下，然後可約天
下；仁蓋天下，然後可以求天下；恩蓋天下，然後王
天下 ；權蓋天下，然後可以不失天下；事而不疑，然
後天下恃。此六者備，然後可以為天下政。」
（卷三十一 六韜）
76. King Wen asked Tai Gong: “What should one do so that
he can govern all under heaven (tian-xia6)?” Tai Gong said:
“When your magnanimity encompasses tian-xia, you will
be able to accommodate it. When your trustworthiness
encompasses tian-xia, you will be able to make covenants
with it. When your benevolence encompasses tianxia,
you will be able to embrace it. When your
6The notion of “tian-xia” is a wide-reaching term that embraces ideas of
populace, nations, communities, countries or the world. Hence the original
Chinese term has not been translated to preserve the implications of these
ideas in this context.
91
generosity and kindness encompasses tian-xia,
you will be able to command it. When your authority encompasses tian-xia, you will not lose it to others.
Take decisive actions and your subjects will be able to depend upon your decisiveness. If a ruler has all the six elements, he can then govern all under heaven.”
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77. 故君子不恤年之將衰，而憂志之有倦。不寑道焉，
不宿義焉。言而不行，斯寑道矣；行而不時，斯宿義
矣。是故君子之務，以行前言也。
（卷四十六 中論）
77. Therefore, a superior person will not worry about
becoming old and frail. Instead, he worries about his mind
becoming weary and dull. He will neither let virtuous
causes lie dormant nor let righteous causes lie still. For a
man of words and not of actions will let virtuous causes
lie dormant; a man of actions who cannot persevere to the
end will let righteous causes lie still. Thus, a superior person
must persevere in putting his words into action.
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78. 乾……《象》曰：天行健，君子以自強不息。
（卷一 周易）
78. The book of Xiang Zhuan said: “The oracle Qian symbolizes the strength and eternity of heaven in its motion. A superior person should learn from the attributes of heaven, to be self-reliant and vow to work hard, never giving up.”
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79. 坤。《象》曰：地勢坤。君子以厚德載物。
（卷一 周易）
79. The book of Xiang Zhuan said: “The oracle Kun
symbolizes the gentle terrain of the earth. The superior
person should learn from the earth, carry and support all
things in the world with his great virtue.”
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80. 不修善事，即為惡人；無事於大，則為小人。紂為無道，見稱獨夫；仲尼陪臣，謂為素王。即君子不在乎富貴矣。（卷五十 抱朴子）
80. One who does not cultivate good deeds is a malicious man. One who does not assist his elders is a petty person.7 King Zhou was known as a despot because he was cruel and oppressive. But Confucius, a man who served only as a counsel to many feudal lords, was reckoned as a “commoner king”—a man with kingly virtues but not with kingly rank. This demonstrates clearly that noble status and wealth is not the measure of a superior person.
Scroll 50: Bao Pu Zi
7Xiaoren 小人, “small or petty person” does not grasp the value of virtues and seeks only immediate gains.
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孝悌
Filial Piety and Kinship
81. 孝悌之至，通於神明，光于四海，無所不通。
（卷九 孝經）
81. If one were able to perfect his filial piety and attention
to fraternal duties, he would move the gods and divinities
in heaven and earth, and will reach to the spiritual
intelligence. The light of his great virtue would illuminate
the whole world and all would be touched by the virtues of
filial piety.
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82. 蓼蓼者莪，匪莪伊蒿。哀哀父母，生我劬勞。無父何怙？無母何恃？出則啣恤，入則靡至。父兮生我，母兮鞠我。拊我畜我，長我育我，顧我復我，出入腹我。欲報之德，昊天罔極。（卷三 毛詩）
82. Long and large grows the e; it is not the e but the hao.8 I am saddened by the loss of my parents, who gave me birth and brought me up at great personal cost. Fatherless, who is there to rely on? Motherless, who is there to depend on? When I go abroad, I carry my grief with me. When I came home, I have no one to go to. Oh my father, who begat me!
8 “e” and “hao” are two species of artemisia belonging to the daisy family of Asteraceae. According to the interpretation offered by the editor of the compilation, Wei Zheng, the son felt so sad over the death of his parents that he could not distinguish the difference between the two artemisia species. Another popular intepretation for this metaphor is that since “e” is aromatic and edible, it represents a promising future. “Hao”, which is bitter and unpalatable, represents a future that is bleak. The contrast meant to bring out the fact that the parents had hoped to have a son who has prospects of success in life, however, the son has failed to do so before his parents passed away, and this is a cause of great regrets for the son.
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Oh my mother, who nurtured me! You raised me, you loved
me; you brought me up, and you taught me. You cared for
me and you worried for me; everywhere you went you held
me in your arms. If I would return your kindness, it is like
great heaven, illimitable.
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83. 孝有三：小孝用力，中孝用勞，大孝不匱。思慈愛忘勞，可謂用力矣；尊仁安義，可謂用勞矣；博施備物，可謂不匱矣。父母愛之，喜而弗忘；父母惡之，懼而無怨；父母有過，諫而不逆；父母既沒，必求仁者之粟以祀之。此之謂禮終。（卷七 禮記）
83. There are three levels of filial piety in action: A minor filial piety that takes the form of physical labor; an intermediate filial piety that applies meritorious deeds; a greater filial piety that holds back nothing. When I remember the love my parents gave me and the sacrifices they had to make in bringing me up, I am able to forget my own physical fatigue when I make ends meet to serve them. Such is the minor filial piety that takes the form of physical labor. When I revere benevolent virtues and enable society to abide contentedly in righteousness, such is the intermediate filial piety that
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applies meritorious deeds. Propagating moral and ethical
teachings across the lands, dispensing benefits, and providing
for all things necessary to enable every person to support their
parents and prepare adequate offerings to their ancestors,
such is the greater filial piety that holds back nothing. If
my parents love me I will rejoice and never forget their
kindness. If they dislike me I will be even more vigilant
against any wrong doings that I may commit and bear no
resentment against my parents. If they commit a mistake
I will persuade them to change but I will not rebel against
them. When my parents pass away, I will pay my respects
to them with food I obtained with legitimate means. Such
is the complete fulfillment of propriety.
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84. 身體髮膚，受之父母，不敢毀傷，孝之始也。立身行道，揚名於後世，以顯父母，孝之終也。夫孝，始於事親，中於事君，終於立身。（卷九 孝經）
84. Our bodies, to every hair and every bit of skin, are given to us by our parents, and we must not presume to injure or wound them. This is the beginning of filial piety. When we have established a virtuous character by the practice of the filial course, so as to make our name revered in future ages and thereby glorify our parents, this is the ultimate goal of filial piety. It commences with the service of parents; it proceeds to the service of the ruler; it ends with the establishment of a virtuous character.
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85. 在上不驕，高而不危；制節謹度，滿而不溢。高而
不危，所以長守貴也；滿而不溢，所以長守富也。富
貴不離其身，然後能保其社稷，而和其民人。蓋諸侯
之孝也。《詩》云：「戰戰兢兢，如臨深淵，如履薄
冰。」（卷九 孝經）
85. Above others, and yet free from conceit, even when
they live in high-status position, they will not invite perils
to themselves. They live with economy and carefully
observe the rules and laws, thus even when they are
wealthy, they will not spend wastefully. To live in a highstatus
position without peril is the way to preserve lasting
nobility. To possess wealth without wastefulness is the way
to preserve lasting riches. When their riches and nobility
do not leave their persons, they are able to preserve their
land and bring harmony to their people. This is the filial
piety of the lords. It is said in the book of Shi-Jing: Xiao
103
Ya (Book of Odes): “Be apprehensive, be cautious, as if on the brink of a deep abyss, as if treading on thin ice.”
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86. 非先王之法服不敢服，非先王之法言不敢道，非先
王之德行不敢行。是故非法不言，非道不行。口無擇
言，身無擇行，言滿天下無口過，行滿天下無怨惡。
三者備矣，然後能守其宗廟。蓋卿大夫之孝也。詩
云：「夙夜匪懈，以事一人。」（卷九 孝經）
86. Senior ministers do not presume to wear robes other
than those appointed by the laws of the ancient kings, or
to speak words other than those sanctioned by the ancient
kings, or to exhibit conduct other than that exemplified by
the ancient kings. Thus none of their words are contrary
to those sanctions and none of their actions are contrary
to the virtuous way. From their mouths there comes no
exceptionable speech, and in their conduct there are no
exceptionable actions. Their words may spread all over the
world and no error of speech will be found in them. Their
actions may spread all over the world, and no grievances
105
or dislikes will be awakened by them. When these three things—their robes, their words, and their conduct—are all complete as they should be, they can then preserve
their ancestral shrines. This is the filial piety of the high ministers and great officers. It is said in the book of Shi Jing: “He is never idle, day or night, in the service of the Son of Heaven.”
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87. 故以孝事君則忠，以敬事長則順。忠順不失，以
事其上，然後能保其祿位，而守其祭祀，蓋士之孝
也。（卷九 孝經）
87. Servicing a leader with the heart of a filial child will
enable one to perform his duties to the leader loyally.
Servicing a superior with the heart of a respectful sibling
will enable one to comply with duties given by that
superior. When subordinates can engage loyalty and
comply flawlessly in the service of the leader and superior,
they will be able to maintain their earnings and positions
as well as preserve the ritual services of their ancestors.
This is the filial piety of a lower ranking officer.
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88. 因因上舊有子曰二字。刪之。天之道，分地之利。謹身節用，以養父母。此庶人之孝也。故自天子至于庶人，孝無終始，而患不及己者，未之有也。（卷九 孝經）
88. By following and making the most out of the changing seasons, common people distinguish the advantages afforded by different soils in order to reap the biggest harvest. They are careful in their conduct and frugal with their expenses so that they may support their parents. This is the filial piety that common people should fulfill. Thus from the Son of Heaven down to the common people, starting with serving parents reverently to the end when a name is established in honor of the family, the filial duties are not difficult to fulfill. The way of filial piety sees no divisions of superiority or inferiority; it transcends time and space; it is eternal, without beginning or an end. No one should worry that they would not be able to fulfill their filial duties.
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89. 子曰：「孝子之事親，居則致其敬；養則致其樂；
病則致其憂；喪則致其哀；祭則致其嚴；五者備矣，
然後能事親。」（卷九 孝經）
89. Confucius said: “When filial children serve their parents
at home they will do so with utmost respects. When they
tend to the needs of their parents they will do so with
utmost gladness. When they take care of their parents who
are ill they will do so with utmost concern. When their
parents pass away they will take care of the funeral services
with the greatest grief, and in offering memorials to their
parents they will show utmost solemnity. It can be said that
children have truly fulfilled their duties to their parents
when these five things are complete.”
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90. 曾子曰：「身也者，父母之遺體也。行父母之遺體，敢不敬乎？居處不莊，非孝也；事君不忠，非孝也；蒞官不敬，非孝也；朋友不信，非孝也；戰陳無勇，非孝也。五者不遂，災及於親，敢不敬乎？」
（卷七 禮記）
90. Zengzi said: “Our bodies came from our parents. How can any person not be prudent in using this body to conduct his affairs? Leading a frivolous lifestyle is unfilial. Serving one’s superior disloyally is unfilial. Working as government officials but not being serious and responsible is unfilial. Not being trustworthy toward friends is unfilial, and being cowardly when at war is unfilial. Failure to fulfill these five filial duties will be detrimental to our parents’ reputation. How can we not be prudent in using this body to conduct our affairs?”
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91. 壹舉足而不敢忘父母，壹出言而不敢忘父母。壹
舉足而不敢忘父母，是故道而弗徑，舟而不游，不敢
以先父母之遺體行危殆。壹出言而不敢忘父母，是故
惡言不出於口，忿言不及及作反於身。不辱其身，不羞
其親，可謂孝矣！（卷七 禮記）
91. I dare not forget my parents in every step I take, and
I dare not forget my parents in every word I say. As I
remember my parents in every step I take, I will choose
the right course of actions in preference to a devious short
cut. If there is a boat I can ride I will not choose to wade
across the river—all for the fear of putting this body given
to me by my parents at risk. As I remember my parents
in every word I say, I will not use abusive language and
cause revile words to be thrown back at me. Not subjecting
myself to indignities and causing my parents shame, this
can be considered as filial piety.
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92. 故不愛其親，而愛他人者，謂之悖德。不敬其親，而敬他人者，謂之悖禮。（卷九 孝經）
92. He who does not love his parents but loves others rejects virtue. He who does not revere his parents but reveres others rejects propriety.
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仁義
Benevolence and Righteousness
93. 曾子曰：「士不可以不弘毅，任重而道遠。仁以為
己任，不亦重乎？死而後已，不亦遠乎？」
（卷九 論語）
93. Zengzi said: “An officer cannot be without breadth of
mind and vigorous endurance. His responsibilities are
heavy and his journey ahead is far and long indeed. When
committed to practicing the virtue of benevolence as a
personal goal, is this not a heavy responsibility? Only with
death will this commitment end. Is this not a journey that
is far and long indeed?”
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94. 有一言而可常行者，恕也；一行而可常履者，正也。恕者仁之術也，正者義之要也。至矣哉。
（卷四十六 申鑒）
94. If there is one word that you should hold permanently to your heart, it is this word, Shu—“What you do not want done to yourself, do not do to others.” If there is one standard of conduct that you should always exemplify, it is this, Zheng—“Integrity”. Shu is the practice that leads to benevolence, and Zheng is the key to righteousness.
Scroll 46: Shen Jian
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95. 顏淵問仁。子曰：「克己復禮為仁。一日克己復
禮，天下歸仁焉。為仁由己，而由人乎哉？」曰：
「請問其目。」子曰：「非禮勿視，非禮勿聽，非禮
勿言，非禮勿動。」（卷九 論語）
95. Yan Yuan asked Confucius about the definition of
“benevolence.” Confucius answered: “To be able to control
your desires and to let your words and deeds to be steadfast
in propriety is benevolence. Once you can do this you will
be able to affect the world to become benevolent also. Take
the initiatives upon yourself and do not expect initiation
from someone else.” Yan Yuan asked again: “How can one
carry on such a practice?” Confucius replied: “Do not look
at things that do not accord with propriety. Do not listen to
things that do not accord with propriety. Do not say things
that do not accord with propriety, and do not do anything
that does not accord with propriety.”
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96. 仲弓問仁。子曰：「出門如見大賓，使民如承大祭。己所不欲，勿施於人。在邦無怨，在家無怨。」（卷九 論語）
96. Zhong-gong asked about benevolence. Confucius said: “When you face the public, act as if you were greeting prestigious guests. While employing the services of the common people, act as if you were officiating a major ceremony. What you do not want done to yourself, do not do to others. In this way, you will not incur any bitter feelings from anybody.”
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97. 貧賤之知不可忘，糟糠之妻不下堂。
（卷二十二 後漢書二）
97. A man should not forget the friends he made when he
was poor. A wife who has shared her husband’s hardships
must never be cast aside.
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誠信
Be Sincere and Trustworthy
98. 天地有紀矣，不誠則不能化育；君臣有義矣，不誠則不能相臨；父子有禮矣，不誠則疏；夫婦有恩矣，不誠則離；交接有分矣，不誠則絕。以義應當，曲得其情，其唯誠乎。（卷四十八 體論）
98. Heaven and earth are bound within the natural order, but when actualities are absent they cannot transform and nourish all things. A leader and his subordinates are bound by a mutual commitment, but when sincerity is absent, they cannot work together in mutual admiration. Parents and children are bound by propriety, but when sincerity is absent, they become estranged from each other. Husband and wife are bonded in a relation of gratefulness, but when sincerity is absent, they will end up leaving each other. Friendship is founded on ties of affection, but when sincerity is absent, all ties will be severed. Morality and ethics can help us to manage our tasks appropriately, but it
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is through sincerity that we can earnestly understand the
needs of others as well as the truth of things.
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99. 君子養心，莫善於誠。致誠無他，唯仁之守，唯義之行。誠心守仁則能化；誠心行義則能變。變化代興，謂之天德。（卷三十八 孫卿子）
99. In the cultivation of a good character, nothing can surpass the value of sincerity. Utmost sincerity can only be achieved through upholding benevolence and implementing righteousness. By being most sincere in upholding benevolence we can right ourselves and influence people to do the same. By being most sincere in implementing righteous deeds we can transform social customs from bad to good. Using benevolent and righteous values to educate people, the habits of self-correction and doing good deeds will eventually become an acceptable social norm. In this respect, the society will progress in line with the moral principles of heaven.
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100. 唯君子為能信，一不信則終身之行廢矣，故君子
重之。（卷五十 袁子正書）
100. Only a superior person can be trusted to act in good
faith. As soon as he loses his trustworthiness, everything
he did in his life will be invalidated. Hence, a superior person
takes his reputation for being honest very seriously.
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101. 孔子曰：「欲人之信己，則微言而篤行之。篤行之，則用日久；用日久，則事著明；事著明，則有目者莫不見也，有耳者莫不聞也，其可誣乎？」
（卷四十六 中論）
101. Confucius said: “If you want others to have confidence in you, you should speak little and carry out your words. Your actions will speak for themselves. After a period of time, the results become so evident that no one else could distort the truth from the eyes and ears of the public.”
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102.子夏曰：「君子信而後勞其民；未信則以為厲己
也。信而後諫；未信則以為謗己也。」
（卷九 論語）
102. Zixia said: “When a superior person assumes the
position of an official he must first earn the trust of the
people before he gives orders to them. Otherwise, people
will regard him as oppressive. When a superior person
assumes the position of a subordinate he must first earn
the trust of his superior before he offers any advice to the
latter. Otherwise, the superior will take it as an insult.”
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103. 君以信訓其臣，則臣以信忠其君；父以信誨其子，則子以信孝其父；夫以信先其婦，則婦以信順其夫。上秉常以化下，下服常而應上，其不化者，百未有一也。（卷四十九 傅子）
103. If a leader instructs his minister in good faith, the ministers will also serve him in good faith. If a father teaches his children in good faith, his children will also show filial obedience in good faith. If a husband honors his wife in good faith, the wife will also submit to him in good faith. The leaders who adhere to virtuous principles will gain the faithful submission of their subjects in return. With this, all can be educated and transformed without exception.
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104. 色取仁而實違之者，謂之虛；不以誠待其臣，而
望其臣以誠事己，謂之愚。虛愚之君，未有能得人之
死力者也。故書稱君為元首，臣為股肱。期其一體相
須而成也。（卷四十八 體論）
104. A ruler who pretends to be benevolent is a hypocrite,
and he who expects the ministers to serve him earnestly
while he treats them insincerely is ignorant. A hypocritical
and ignorant leader will not attract ministers who will serve
him with undying loyalty. Hence it was said in the book of
Shang Shu: “A leader is analogous to the head of a man, and
his ministers, the arms and the legs.” It is hoped that the
leader and his ministers can work amicably as one body so
that they will be able to govern the country properly.
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105. 巧詐不如拙誠。（卷四十 韓子）
105. Simple honesty is better than subtle hypocrisy.
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106. 作德，心逸日休；作偽，心勞日拙。
（卷二 尚書）
106. Practice virtue and you will calm the mind and
become more restful day after day. Practice hypocrisy and
you will wear out your mind only to worsen the situation
day after day.
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正己
Righting Oneself
107. 曾子曰：「敢問何謂七教？」孔子曰：「上敬老，則下益孝；上尊齒，則下益悌；上樂施，則下益寬；上親賢，則下擇友；上好德，則下無隱；上惡貪，則下恥爭；上廉讓，則下知節。此之謂七教也。七教者，治民之本也。政教定，則本正矣。凡上者，民之表也，表正則何物不正！」
（卷十 孔子家語）
107. Zengzi said: “May I ask what the Seven Lessons are about?” Confucius said: “If a leader respects old people, his subjects will show more filial obedience toward their parents. If a leader respects the elderly, his subjects will show more respect toward their elder siblings. If a leader is kind and giving, his subjects will become more tolerant and generous. If a leader favors the virtuous, his subjects will attach more importance to choosing their friends wisely. If a leader places great importance on ethical conducts,
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his subjects will not commit acts that cannot be revealed
to the public. If a leader is not greedy, his subjects will be
ashamed of fighting with each other for profits. If a leader
is honorable and humble, his subjects will uphold integrity
firmly. These are the Seven Lessons, the foundation of
governing. Once the principles of governing are established,
the government will become stable and strong. Since
people look up to all the senior ministers and bureaucrats
as examples to follow, and as long as they are upright, what
else cannot be upright?”
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108. 子曰：「其身正，不令而行；其身不正，雖令不從。」（卷九 論語）
108. Confucius said: “When a leader’s personal conduct is upright, his government is effective without the issuing of orders. If his personal conduct is not upright, he may issue orders but they will not be followed.”
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109. 故君子為政，以正己為先，教禁為次。
（卷四十七 政要論）
109. A superior person must first and foremost be
an exemplar of integrity in his official duties. Giving
instructions and punishment are secondary measures.
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110. 子曰：「下之事上也，不從其所令，而從其所行。上好是物，下必有甚矣。故上之所好惡，不可不慎也，是民之表也。」（卷七 禮記）
110. Confucius said: “In serving a superior, the subordinates will not only follow by obeying the commands of his superior but also follow by observing the superior’s conduct. Whatever preferences shown by a superior will be exceeded by the preferences of his subordinates. Therefore, a leader must be careful with what he likes or dislikes for he is the role model for the people.”
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111. 我有公心焉，則士民不敢念其私矣；我有平心焉，
則士民不敢行其險矣；我有儉心焉，則士民不敢放其
奢矣。此躬行之所徵者也。（卷四十五 昌言）
111. If a superior is impartial, his subjects will not dare
to profiteer. If he is honest and fair, his subjects will not
dare to engage in dishonest enterprises, thinking they can
get away without punishment. If he is frugal, his subjects
will not dare to spend lavishly. These are the effects of a
leadership that practices what he preaches.
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112. 太公曰：「將有三禮。冬日不服裘，夏日不操扇，天雨不張蓋幕，名曰三禮也。」（卷三十一 六韜）
112. Tai Gong said: “There are three protocols for generals and commanders of an army: Do not wear fur coats in the winter; do not use fans in the summer; do not open umbrellas on rainy days.”9
Scroll 31: Liu Tao
9The purpose of this protocol is to remind the generals and commanders to place themselves in the same situations as their soldiers, be it hot or cold, damp or dry. A commander who can empathize with the circumstances in which he places his soldiers will not only gain the loyalty of his soldiers, but also come up with good strategies that will find victory with the least sacrifice of human lives.
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113.孔子曰：「君子有三恕。有君不能事，有臣而求
其使，非恕也；有親弗能孝，有子而求其報，非恕
也；有兄弗能敬，有弟而求其順，非恕也。士能明於
三恕之本，則可謂端身矣。」（卷十 孔子家語）
113. Confucius said: “A superior person shows his
consideration for others in three ways: Not serving his
leader wholeheartedly while ordering his own subordinates
around is inconsiderate. Not fulfilling his filial duties to his
parents but demanding that his own children to be filial
to him is inconsiderate. Not respecting his elder siblings
but demanding his own younger siblings to respect him is
inconsiderate. If he can understand that consideration for
others stems from loyalty to his own leader, filial obedience
to his own parents, and reverence to his elder siblings, he is
truly a person who has an upright character.”
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114.是故君子有諸己，而後求諸人；無諸己，而後非諸人。（卷七 禮記）
114. A virtuous leader will lead the way to do good deeds before he asks others to do the same. He will expect himself to be devoid of wrongdoing before he can stop others from wrongdoing.
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115. 君子能為可貴，不能使人必貴己；能為可信，不能
使人必信己；能為可用，不能使人必用己。故君子恥
不修，不恥見污；恥不信，不恥不見信；恥不能，不
恥不見用。是以不誘於譽，不恐於誹，率道而行，端
然正己，不為物傾側，夫是之謂誠君子。
（卷三十八 孫卿子）
115. A superior person can work on earning respect, but
he cannot expect others to respect him. He can work on
being trustworthy but he cannot expect others to trust
him. He can be worthy of appointment to a post but he
cannot expect the post to be given to him. Therefore, a
superior person is ashamed of not being a man of character
but he is not ashamed of being insulted. He is ashamed
of breaking his promise but he is not ashamed of being
distrusted. He is ashamed of being unskillful but he is not
ashamed of missing the chance to get appointed. In short,
he is not tempted by superficial reputation, or intimidated
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by slanders. He is honorable and upright, unwavering in his convictions.
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116. 榮辱之責，在乎己，而不在乎人。
（卷四十 韓子）
116. The responsibility for honor and disgrace rests with
nobody but oneself.
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117. 家人。《象》曰：……君子以言有物，而行有恆。（卷一 周易）
117. The book of Xiang Zhuan interprets the oracle of Jia Ren (family members) as: “...A superior person speaks meaningful words and his conduct is uniformly consistent.”
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118. 衣冠中，故朝無奇僻之服；所言義，故下無偽上
之報；身行順，治事公，故國無阿黨之義。三者，君
子常行也。（卷三十三 晏子）
118. When a leader dresses in a manner that befits his
status, no eccentric attire will be worn by his officials.
When a leader’s words are just, no fabricated reports will be
produced by his subordinates. When a leader is honorable
and fair, no servile official or factionalism will arise in the
civil service. These three points should serve as a guideline
for the leader.
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119. 故聲無小而不聞，行無隱而不形。玉在山而木草潤，淵生珠而崖不枯。為善積也，安有不聞者乎？ （卷三十八 孫卿子）
119. No matter how slight a sound may be, it will still be heard. No matter how carefully a good deed is concealed, it will still be known. When jade is embedded deep in the mountain, the mountain grass and wood will be moistened. When a deep pool produces pearls, the edge around the deep pool will not dry up. If one persists in doing good, how can people not know his good deeds?
Scroll 38: Sun Qing Zi
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度量
Magnanimity
120. 帝曰：「夫建大事者，不忌小怨。」
（卷二十一 後漢書一）
120. Emperor Guang Wu of the Han dynasty said: “He who
dreams of great success will not hold a grudge over minor
hostilities.”
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121. 老子曰：「報怨以德。」（卷四十 賈子）
121. Laozi said: “Respond to anger with virtue. Recompense injury with kindness.”
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Magnanimity
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謙虛
Humility
122.《彖》曰：謙亨。天道下濟而光明，地道卑而上
行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而
福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君
子之終也。（卷一 周易）
122. According to the book of Tuan Zhuan, the oracle
of Humility (Qian) —“gets through”—indicates
“progress and success.” In the way of heaven, to send
down its beneficial influences below, where they are
brilliantly displayed. In the way of earth, lying low, to
send its influences upwards and (there) to act. It is the
way of heaven to diminish the full and augment the
humble. It is the way of earth to overthrow the full and
replenish the humble. Spiritual Beings inflict calamity
on the full and bless the humble. It is the way of men
to dislike the full and love the humble. Humility in
a position of honor makes that still more brilliant;
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and in a low position its virtuous accomplishment
is unsurpassable. This is the result attained by a superior person through the cultivation of moral character.
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Humility
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123. 惟德動天，無遠弗屆。滿招損，謙受益，時乃天
道。（卷二 尚書）
123. Only virtuous conducts can touch the heart of heaven
and earth. And people, irrespective of where they live,
will come and pledge their allegiance to the virtuous.
Complacency brings harm; humility brings benefits. This
is the law of nature.
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124.《象》曰：勞謙君子，萬民服也。
（卷一 周易）
124. The book of Xiang Zhuan states that: “A diligent and humble superior person draws admiration and respect from tens of thousands of people to come and pledge their allegiance.”
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Humility
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125. 德日新，萬邦惟懷；志自滿，九族乃離。
（卷二 尚書）
125. When the virtues of a leader are renewed daily, the
myriad states harbor affection for him. When he is selfsatisfied
and conceited, even his relatives will abandon
him.
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126. 故《易》曰：「有一道，大足以守天下，中足以守國家，小足以守其身，謙之謂也。」
（卷四十三 說苑）
126. The book of Yi Jing says: “There is a Way which, if adhered to, at best can keep the world at peace; to a lesser degree can safeguard the country; at the least can keep oneself from harm. The Way is—Humility.”
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Humility
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127. 若升高，必自下；若陟遐，必自邇。
（卷二 尚書）
127. To climb up a mountain, one must start from the
bottom. To journey afar, one must start from the closest
step.
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128. 江海所以能為百谷王，以其善下之。
（卷三十四 老子）
128. The reason why the rivers and seas are able to receive the homage and tribute of all the valley streams is that they are lower than all the others. It is thus that they are the kings of them all.
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Humility
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129. 君子常虛其心志，恭其容貌，不以逸群之才加乎
眾人之上，視彼猶賢，自視猶不肖也。故人願告之而
不厭，誨之而不倦。（卷四十六 中論）
129. A superior person is always humble and respectful, and
his behavior is in accordance with propriety. Moreover, he
never puts himself above others despite his outstanding
abilities. He regards others as able and virtuous and sees
himself as a less than capable person. Hence, other people
are never tired of giving him advice or teaching him.
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130. 汝惟弗矜，天下莫與汝爭能。汝惟弗伐，天下莫與汝爭功。（卷二 尚書）
130. If you were not conceited, no one in the world would strive to surpass your position. If you were not boastful, no one in the world would strive to surpass your contributions.
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Humility
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131. 夫人有善鮮不自伐，有能者寡不自矜。伐則掩人，
矜則陵人。掩人者人亦掩之，陵人者人亦陵之。
（卷二十六 魏志下）
131. Not many people can stop themselves from bragging
about the good deeds that they have performed, and very
few talented people can stop themselves from becoming
egotistical. A boastful person will neglect the strengths of
others, and an egotistical person will certainly dominate
others. However, he who neglects others will also be
neglected by others, and he who dominates others will also
be dominated by others.
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132. 子曰：「如有周公之才之美，使驕且吝，其餘不足觀也已。」（卷九 論語）
132. Confucius said: “If a person had the talent and administrative ability as splendid as the Duke of Zhou, but then grew to become conceited and miserly, the rest of his good qualities would not be worth a glance.”
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Humility
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133.「亢龍有悔」，何謂也？子曰：「貴而無位，高而
無民，賢人在下位而無輔，是以動而有悔也。」……
「亢」之為言也，知進而不知退，知存而不知亡，知
得而不知喪。其唯聖人乎！知進退存亡，而不失其正
者，其唯聖人乎！（卷一 周易）
133. The Book of Yi Jing divinized: “In the oracle Qian, the
dragon seated at the highest position will have cause to
repent.” Confucius interpreted this as being said: “When
a man seeks to climb so high that he loses his place in the
world, he becomes isolated. Nobody from below can reach
him, so in every move he makes, he is bound to make
mistakes, as no one can help him.” ...This foretells a person
whose only ambition is to move ahead, and for that he
discharges any possibility that calls for a retreat. He knows
about existence but he ignores death; he wants success but
cannot accept failure. Only a wise man will understand the
157
law of advance, retreat, existence and death; yet remain on the right path. Only a wise man can do this.
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Humility
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謹慎
Be Discreet
134. 惟聖罔念作狂，惟狂克念作聖。（卷二 尚書）
134. When a sage lost sight of the truth, he became an
unruly person. When an unruly person overcame his
delusions, he became a sage.
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135. 傳曰：「從善如登，從惡如崩。」
（卷二十七 吳志上）
135. It was said in the book of Guo Yu: “Becoming virtuous is like a struggling uphill but committing vice is like collapsing in a landslide.” [In other words, it is difficult to follow the path of virtue but easy to succumb to vice.]
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136.《曲禮》曰：毋不敬，儼若思，安定辭，安民
哉！（卷七 禮記）
136. The book of Qu Li said: “Always, and in everything, let
there be reverence. Be dignified as if one is thinking deeply,
and speak with composure and clarity. This way will put
people at ease.”
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137. 位已高而意益下，官益大而心益小，祿已厚而慎不敢取。（卷四十三 說苑）
137. The higher one goes the more humble he should become. The more important one’s official role becomes the more cautious he should be. And the higher a salary he draws the more he should not be wanting for more.
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138. 生而貴者驕，生而富者奢。故富貴不以明道自鑒，
而能無為非者寡矣。（卷三十五 文子）
138. It is easy for a person born to a privileged family to
acquire an air of arrogance, and a person born to a rich
family to acquire a taste for extravagance. If the privileged
and the rich do not follow the right way to guard against
arrogance and wastefulness, seldom will they not commit
wrongdoings.
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139. 九三：「君子終日乾乾，夕惕若厲，無咎。」何
謂也？子曰：「君子進德修業。忠信，所以進德也；修辭立其誠，所以居業也。是故居上位而不驕，在下位而不憂。故乾乾因其時而惕，雖危無咎矣。」
（卷一 周易）
139. In the oracle of Qian: “A superior person works hard and remains vigilant all day, and in the evening he is still careful and apprehensive as if he is in danger. Hence there is no bad fortune.” What does this mean? Confucius said: “This is a metaphor about how a person advances in virtue and cultivates all the sphere of his duties. His devotion and trustworthiness are the means by which he advances in virtue. His attention to his words and establishing his sincerity are the means by which he excels in his duties. Therefore he occupies a high position without pride, and a low position without anxiety. Thus it is that, being diligent
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and vigilant, and forever careful and apprehensive, he will
be safe from danger even when his position is perilous.”
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140. 道也者，不可須臾離也，可離非道也。是故君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微，故君子慎其獨也。（卷七 禮記）
140. We cannot for one moment leave the Dao (righteous path). What can be left out is not Dao. A superior person will remain discreet even at places where nobody is around, and he will remain apprehensive at places where nobody can be heard. Beware that the most secretive place is also the easiest place to be found, and the tiniest thing is also the easiest thing to be seen, whenever one’s thoughts are most unguarded. A superior person therefore is most watchful when he is alone by himself.
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141. 行有四儀: 一曰，志動不忘仁，二曰，智用不忘
義，三曰，力事不忘忠，四曰，口言不忘信。慎守四
儀，以終其身，名功之從之也，猶形之有影，聲之有
響也。（卷三十六 尸子）
141. Thus, the conduct of a superior person bears four
features: He follows through his plans and never forgets to
be kind. He deploys his expertise and never forgets to be
righteous. He works hard and never forgets to be faithful.
When he speaks he never forgets to be truthful. If he can
keep these features all his life, honor will follow him like a
shadow to his form and an echo to his callings.
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142. 君子口無戲謔之言，言必有防；身無戲謔之行，行必有撿。言必有防，行必有撿，雖妻妾不可得而黷也，雖朋友不可得而狎也。是以不慍怒，而教行于閨門；不諫諭，而風聲化乎鄉黨。傳稱「大人正己而物正」者，蓋此之謂也。（卷四十六 中論）
142. A superior person does not make jokes and his words are in line with propriety. He does not play pranks and his behavior is prudent. If his speech and his behavior are prudent, his wife will not act contemptuously toward him despite their intimate relation, and his friends will not slight him despite their close affiliation. Thus, a superior person’s behavior is sufficient to influence the behavior of his family members without any need for harsh reprimands, and moral social customs will be spread across the land without any need for remonstrations. Thus, in Mencius it was said: “When a sage is upright, all the things around him will follow suit.”
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143. 戒之哉！無多言，多言多敗；無多事，多事多患。
安樂必誡，無行所悔。（卷十 孔子家語）
143. Be warned! Do not talk too much. Much talk incurs
much trouble. Do not be too inquisitive. Much prying will
incur much harm. Stay alert even at a comfortable place
and refrain from doing anything that will cause regrets.
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144. 子曰：「亂之所生也，則言語為之階。君不密則失臣，臣不密則失身，機事不密則害成。是以君子慎密而不出也。」（卷一 周易）
144. Confucius said: “Chaos is created by indiscreet utterances. When a leader speaks indiscriminately he loses his ministers. If ministers speak indiscriminately they will bring troubles upon themselves. If classified information cannot be kept safe, catastrophes will happen. A superior person therefore is most discreet in keeping confidential matters unrevealed.”
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145. 夫輕諾必寡信，多易必多難。是以聖人猶難之，故
終無難。（卷三十四 老子）
145. Laozi said: “One who makes promises lightly seldom
keeps good faith. One who makes light of many things
will encounter many difficulties. Therefore the sage sees
difficulty even in what seems easy, and so never has any
difficulties.”10
Scroll 34: Lao Zi
10A sage will always prepare for the worst and therefore no difficulties can get
the better of him.
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146. 孔子曰：「益者三樂，損者三樂。樂節禮樂，樂道人之善，樂多賢友，益矣。樂驕樂，樂佚遊，樂宴樂，損矣。」（卷九 論語）
146. Confucius said: “There are three kinds of enjoyment which are beneficial and three kinds of enjoyment which are harmful. The enjoyment of cultivation in music and ritual, the enjoyment of speaking of the goodness of others, and the enjoyment of having many friends of good character are all beneficial. The enjoyment of taking pleasure in arrogance, the enjoyment of aimless idling, and the enjoyment of drinking and feasting are all harmful.”
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147. 君子以儉德避難，不可榮以祿。（卷一 周易）
147. A superior person remains steadfast in the virtue of
humility to avoid calamity. He should not take pride in
chasing after fame and fortune.
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交友
Making Friends
148. 故君子之接如水，小人之接如醴；君子淡以成，小人甘以壞。（卷七 禮記）
148. The friendship offered by a superior person is plain like water; the friendship offered by a petty person is pleasing like sweet wine. Being friends with a superior person may not be exciting but the interactions are nevertheless beneficial to both sides. Being friends with a petty person may be exciting but may hurt in the end when no more selfish gains are to be made from it.
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Making Friends
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149. 故曰：與善人居，如入芝蘭之室，久而不聞其香，
即與之化矣；與不善人居，如入鮑魚之肆，久而不聞
其臭，亦與之化矣。是以君子必慎其所與者焉。
（卷十 孔子家語）
149. Walking in the company of good people is like
walking into a room full of fragrant lilies. After a while we
cannot smell the fragrance as if we have become part of the
fragrance. Walking in the company of unsavory people is
like walking into a shop that sells salted fish. After a while
we cannot smell the salted fish as if we have become part
of the smell. Therefore, a superior person must choose
carefully whom he befriends.
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150. 孔子曰：「益者三友，損者三友。友直，友諒，友多聞，益矣。友便辟，友善柔，友便佞，損矣。」（卷九 論語）
150. Confucius said: “There are three kinds of friendship which are beneficial and three kinds of friendship which are harmful. Being friends with people who are fair-minded, sincere, and knowledgeable, are beneficial. Being friends with people who are deceptive, unprincipled and smooth talking, are harmful.”
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學問
The Art of Learning
151. 學不倦，所以治己也；教不厭，所以治人也。
（卷三十六 尸子）
151. Never tire of learning for it will subdue our bad habits;
never tire of teaching for it will educate and transform
people.
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152. 君子學以聚之，問以辨之，寬以居之，仁以行之。（卷一 周易）
152. A superior person will study hard so that he can accumulate knowledge and improve his moral standing. He will ask questions to find out about the truth. He is considerate in his dealings with people, and he uses benevolence and compassion to guide his actions.
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153. 工欲善其事，必先利其器；士欲宣其義，必先讀
其書。《易》曰：「君子以多志前言往行，以畜其
德。」（卷四十四 潛夫論）
153. If a craftsman wishes to perfect his skills he must
first sharpen his tools. If a scholar wishes to promote
the teachings of righteous virtues he must first study the
classics written by the sages. The book of Yi Jing said: “A
superior person must remember and learn from the many
paths taken by the forefathers so that he can enrich his own
moral cultivation.”
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154. 曾子曰：「君子攻其惡，求其過，強其所不能，去私欲，從事於義，可謂學矣。」
（卷三十五 曾子）
154. Zengzi said: “A superior person will exhaust all efforts to correct his own faults. He will examine his own shortcomings, break through his limitations, get rid of his selfish desires, and do what is right in accordance to the righteous principles. This can be said to be true scholarship.”
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155. 子曰：「吾嘗終日不食，終夜不寢，以思，無益，
不如學也。」（卷九 論語）
155. Confucius said: “I have tried to spend a whole day
without eating and a whole night without sleeping in order
to meditate but I got nothing out of it. I might just as well
study the classics written by the sages.”
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156. 見善，必以自存也；見不善，必以自省也。故非我而當者，吾師也；是我而當者，吾友也；諂諛我者，吾賊也。（卷三十八 孫卿子）
156. I reflect upon the good deeds done by others and I will learn from them. I will also reflect upon the bad deeds done by others and warn myself against them. People who give me direct and accurate criticisms are my teachers. People who give me their support in a reasonable manner are my friends. People who fawn over me are the ones who will hurt me.
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有恆
Perseverance
157. 合抱之木，生於毫末；九層之臺，起於累土；千
里之行，始於足下。（卷三十四 老子）
157. A tree you can barely get your arms around grows
from a tiny shoot. A nine-story tower begins as a heap of
earth. A journey of a thousand miles begins with a single
step.
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158. 故不積跬步，無以至千里；不積小流，無以成河海。（卷三十八 孫卿子）
158.Without taking continuous steps, a journey of a thousand miles cannot be done. Without gathering water from small streams, no rivers or oceans can be formed.
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159. 九三：不恆其德，或承之羞。不恆其德，無所容
也。（卷一 周易）
159. In the oracle of Heng, this is revealed: He who does
not continuously maintain his virtues may face disgrace.
He who does not continuously maintain his virtues will
not be allowed by society to establish himself.
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務本
Engaging the Principles
160. 孔子曰：「凡為天下國家者，有九經焉，曰：修身
也，尊賢也，親親也，敬大臣也，體群臣也，子庶人
也，來百工也，柔遠人也，懷諸侯也。修身則道立，
尊賢則不惑，親親則諸父昆弟不怨，敬大臣則不眩，
體群臣則士之報禮重，子庶民則百姓勸，來百工則財
用足，柔遠人則四方歸之，懷諸侯則天下畏之。」公
曰：「為之奈何？」孔子曰：「齊莊盛服，非禮不
動，所以修身也；去讒遠色，賤貨而貴德，所以尊賢
也；爵其能，重其祿，同其好惡，所以篤親親也；官
盛任使，所以敬大臣也；忠信重祿，所以勸士也；時
使薄斂，所以子百姓也；日省月考，既稟稱事，所
以來百工也；送往迎來，嘉善而矜不能，所以綏遠
人也；繼絕世，舉廢邦，朝聘以時，厚往而薄來，所
以懷諸侯也。治天下國家有九經焉，其所以行之者一
也。」（卷十 孔子家語）
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160. Confucius said: “In order for any ruler who wants to govern a country successfully, he must attend to the nine cardinal rules. These are:
1. Cultivating a ruler’s personal conduct.
2. Honoring worthy individuals.
3. Cherishing his kindred duties.
4. Respecting high ministers of the state.
5. Showing empathy to the whole body of public officials.
6. Loving the people as if they were his children.
7. Soliciting the services of different craftsmen and professionals.
8. Showing kindness to people from far countries.
9. Taking interest in the welfare of the other feudal lords.
When the ruler pays attention to the cultivation of his personal conduct, he will be able to build his virtuous character unaffected by fame and wealth. When the ruler
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honors worthy individuals, he will not be deceived by
devious officials. When the ruler cherishes affection for his
kindred, there will be no disaffection among the members
of his family. When the ruler shows respect to the high
ministers of the state, he will not be prone to making
mistakes. When the ruler shows empathy to the whole
body of public officials, there will be a strong spirit of
loyalty among the officials. When the ruler loves the
people as if they were his children, the mass of the people
will exert themselves for the good of the state. When the
ruler is able to entice different craftsmen and professionals
to live in the state, their presence will increase wealth and
revenue for the state. When the ruler shows kindness to the
people from far countries, they will be brought to pledge
their allegiance to him from all quarters. When the ruler
takes interest in the condition and welfare of the lords of
the land, he will inspire awe and respect for his authority
throughout the whole world.”
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Duke Ai asked Confucius: “So how can this be achieved?”
Confucius said: “By attending to sincerity and to the
propriety and dignity of his attire, and in every word and act permitting nothing which is contrary to good taste and decency: this is how the ruler cultivates his personal conduct. By banishing all flatterers and keeping away from the temptations of women, loathing possession of material goods but valuing moral qualities in people: this is how the ruler gives honor to worthy individuals. By raising family members to high places of honor and bestowing ample emoluments that corresponds to their abilities, sympathizing with their tastes and opinions: this is how the ruler inspires love among members of his family. By conferring high government positions and giving them important duties: this is how the ruler shows his respect to the high ministers of the state. By bestowing a liberal scale of pay to the faithful and trustworthy: this is how the ruler gives encouragement to capable officials. By employing
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them only at the proper times, and making all taxes as little
as possible: this is how the ruler shows his love for his people.
By ordering daily inspection and monthly examination,
rewarding each according to the degree of his workmanship:
this is how the ruler is able to acquire the services of the
artisan class. By welcoming people from all over the world,
commending what is good in them and making allowance
for the weak: this is how the ruler shows kindness to
strangers from far countries. By restoring broken lines of
succession and reviving subjugated states, putting down
anarchy and disorder wherever they are found, and giving
support to the weak against the strong. Fixing specific time
periods for the attendance of diplomatic envoys at court,
lading them with abundant presents when they leave while
exacting little from them in the way of contribution when
they come: this is how the ruler takes interest in the welfare
of the lords of the land. For everyone who is called to the
government of nations, these are the nine cardinal bearings
to be attended to, and the key by which they can be carried
out, is through ‘Sincerity’.”
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161. 民惟邦本，本固邦寧。（卷二 尚書）
161. People constitute the foundation of a nation. When the foundation is stable, the nation will become peaceful and harmonious.
Scroll 2: Shang Shu
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162. 文武之政，布在方策。其人存，則其政舉；其人
亡，則其政息。故為政在於得人。取人以身，修身以
道，修道以仁。（卷十 孔子家語）
162. The governing principles of King Wen and King Wu
are recorded in the classics. Rulers such as them enable a
benevolent government to be formed. Without rulers like
them, benevolent governments will cease to exist. Hence,
the key to forming a good government is in having good
people to run the government, and good people will
be drawn to leaders who are able and virtuous, whose
character is in line with the principles of morality and
ethics grounded in benevolence.
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163. 昔者成王，幼在繈褓之中，召公為大保，周公為太傅，太公為太師。保保其身體；傅傅之德義；師導之教訓：此三公職也。於是為置三少，少保少傅少師，是與太子宴者也。故乃孩提有識，三公三少，明孝仁禮義，以導習之，逐去邪人，不使見惡行。於是皆選天下之端士，孝悌博聞有道術者，以衛翼之，使與太子居處出入。故太子乃生而見正事，聞正言，行正道，左右前後皆正人。……孔子曰：「少成若天性，習貫如自然。」（卷十六 漢書四）
163. When King Cheng of Zhou dynasty was an infant, Zhao Gong was the crown prince’s Tai-bao, whose duty was to safeguard the physical wellness of the crown prince. Zhou Gong, was his Tai-fu, whose duty was to guide the crown prince with moral and ethical codes of conduct. And Tai Gong, who was his Tai-shi, was responsible for inspiring the crown prince with the wisdom of the sages.11
11 Tai-Most senior. Bao-Guardian. Fu-Instructor. Shi-Teacher.
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In addition to the Three Venerated Elders (San-gong) and
their duties, another Three Supporting Elders (San-shao),
namely—Shao-bao, Shao-fu and Shao-shi were established
to accompany the crown prince in his learning on a
daily basis. Thus, ever since the young prince could
comprehend teachings, the three venerated elders and
the three supporting elders had imparted lessons on the
moral principles of filial piety, benevolence, propriety
and righteousness to the crown prince, guiding him
to implement these principles. Moreover, all deviant
characters were banished from the vicinity of the prince
so that he would not be corrupted by deviant behavior.
Only individuals who were filial and respectful of kinship,
knowledgeable and virtuous were chosen to live with the
prince on a daily basis. Therefore, from the moment that
the crown prince was born, all that he saw was proper, all
that he heard was proper, and all that he practiced was
proper because all the people by his side were righteous
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gentlemen. …Confucius said: “Lessons learned from a young age will become so natural to an individual that they become natural habits.”
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164. 國無賢佐俊士，而能以成功立名、安危繼絕者，
未嘗有也。故國不務大，而務得民心；佐不務多，而
務得賢俊。得民心者民往之，有賢佐者士歸之。
（卷四十三 說苑）
164. A country that can succeed in establishing a good
reputation and turn crisis into peace without resorting
to the help from the able and virtuous is something quite
unheard of. Likewise, a country need not be big but the
government must have the people’s trust. The number of
government officials need not be high but the government
must have able and virtuous people to assist in its
administration. People will support a government that
is trustworthy, and able people will be drawn to a leader
flanked by able and virtuous officials.
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165. 公問曰：「敢問人道誰為大？」孔子對曰：「夫人道政為大。夫政者正也。君為正，則百姓從而正矣。」……公曰：「敢問為政如之何？」孔子對曰：「夫婦別，父子親，君臣信。三者正，則庶物從之矣。」（卷十 孔子家語）
165. Duke Ai asked Confucius: “What is the most important element in humanity?” Confucius said: “In the way of humanity, Zheng, proper governing is most important, and Zheng is ‘uprightness’. When rulers are upright, the populace will follow and become the same.” ...Duke Ai pressed further: “May I ask how should one govern?” Confucius replied: “Husband and wife play different roles; parents and children are affectionate toward each other; superiors and subordinates show trust toward one another. When these three relationships are properly in place, all other relationships will work out amicably.”
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166. 天地為大矣，不誠則不能化萬物；聖人為智矣，
不誠則不能化萬民；父子為親矣，不誠則疏；君上為
尊矣，不誠則卑。夫誠者，君子之守，而政事之本
也。（卷三十八 孫卿子）
166. Heaven and earth may be enormous but without
sincerity they will not be able to give life to thousands of
things. Sages may be intelligent but without sincerity they
will not be able to transform thousands of people with
their teachings. Relationship between parents and children
may be intimate but without sincerity they will drift apart.
Kings are considered the noblest by status but without
sincerity they will not be respected. Hence, “Sincerity” is
that which a superior person will honor, and it is also the
foundation of a good government.
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167. 子路曰：「衛君待子而為政，子將奚先？」子曰：「必也，正名乎！名不正，則言不順；言不順，則事不成；事不成，則禮樂不興；禮樂不興，則刑罰不中；刑罰不中，則民無所措手足。」（卷九 論語）
167. Zilu asked Confucius: “If the ruler of Wei is anticipating your assistance in the administration of his state, what will be your top priority?” Confucius said: “What is necessary is to define terms more precisely. If terms are not precise, then what is commanded cannot be accurately obeyed. If what is commanded cannot be accurately obeyed, work cannot be accomplished. If work cannot be accomplished, propriety and music will not flourish. If propriety and music do not flourish, punishments will not be properly applied. If punishments are not properly applied, then people will have no standard to judge their actions.”
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168.《彖》曰：家人，女正位乎內，男正位乎外，天
地之大義也。家人有嚴君焉，父母之謂也。父父、子
子、兄兄、弟弟、夫夫、婦婦，而家道正，正家而天
下定矣。（卷一 周易）
168. The book of Tuan Zhuan said: “In the oracle named
‘family members’: A woman has her correct place on the
inside, a man has his correct place on the outside. This is
the great equitable way of heaven and earth. Each family is
headed by ‘leaders’—a term referring to the father and the
mother—who are serious and principled. When parents
fulfill their duties as parents; when children fulfill their
duties as children; when elder brothers fulfill their duties
as elder brothers; when younger brothers fulfill their duties
as younger brothers; when a husband fulfills his duties
as a husband; when a wife fulfills her duties as a wife,
then the family will live in harmony. When all families
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live in harmony, the whole world will become stable and harmonious."
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169. 夫富民者，以農桑為本，以游業為末；百工者，
以致用為本，以巧飾為末；商賈者，以通貨為本，以
鬻奇為末。三者守本離末，則民富；離本守末，則民
貧；貧則阨而忘善，富則樂而可教。教訓者，以道
義為本，以巧辨為末；辭語者，以信順為本，以詭麗
為末；列士者，以孝悌為本，以交游為末；孝悌以致
養為本，以華觀為末；人臣者，以忠正為本，以媚愛
為末。五者守本離末，則仁義興；離本守末，則道德
崩。（卷四十四 潛夫論）
169. To increase wealth for the people, first and foremost
base the economy on farming and textile production above
miscellaneous economic activities. To utilize the skills of
craftsmen properly, place the priority on practical projects
above decorative works. In business transactions, place
proper distribution of goods to the populace above selling
exotic items. People will become wealthier if these three
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principles are followed. But if the least important became the most important, people will become poorer, and when they become poorer they will forsake proper behavior as
opposed to what they would do if they were richer. Likewise, in the field of education, imparting lessons that enable people to become moral individuals is more important than training people to become artful debaters. In the use of language, being truthful and sensible is more important than the ability to use flowery and cunning descriptions. For a learned individual, being filial and respectful toward his parents and elders is more important than entertaining his friends. In the practice of filial piety, what is important is to perform one’s duties with utmost reverence rather than lavishly displaying pomp and ceremony. For a subordinate, being loyal to his superior is more important than being a flatterer. If these five principles are followed, the practice of benevolence and righteousness will flourish. Abandoning what is important and pursuing what is less important will lead to the decline of morality in society.
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170. 夫仁義禮制者，治之本也；法令刑罰者，治之末
也。無本者不立，無末者不成。夫禮教之治，先之以
仁義，示之以敬讓，使民遷善日用而不知也。
（卷五十 袁子正書）
170. The standards of benevolence, righteousness, and
propriety form the roots of the administration. The
standards of law and punishment form the offshoots of
an administration. Without the roots, a nation cannot
be established. Without the offshoots a nation cannot be
developed. To engage propriety and righteous principles
to guide a nation, the administration must first implement
benevolent rule and lead the people to nurture respects and
humility, making them akin to proper conducts without
being aware that this is happening.
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171. 孔子曰：「行己有六本焉，然後為君子。立身有義矣，而孝為本；喪紀有禮矣，而哀為本；戰陣有列矣，而勇為本；治政有理矣，而農為本；居國有道矣，而嗣為本；生財有時矣，而力為本。置本不固，無務豐末；親戚不悅，無務外交；事不終始，無務多業；反本修迹，君子之道也。」（卷十 孔子家語）
171. Confucius said: “There are six fundamental principles that a person must be aware of before he is qualified as a superior person. They are: The basis of benevolence and righteousness is filial piety. The basis of funeral rites and rituals is the spirit of mournfulness. The basis of a brilliant military strategy is bravery. The basis of a sensible government policy is agricultural production. The basis of national peace and stability is the selection of successors. The basis of creating wealth at opportune times is through hard work. If all these bases are not strong, he should not
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pursue perfection in non-essential matters. If he cannot
associate harmoniously with his relatives, he should not
strive to extend friendship to others. If he cannot complete
his tasks, he should not accept additional tasks. In these
situations, he should return to the basics and begin to
work from the fundamentals. These are the approach and
principles adopted by a superior person.”
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172. 諸葛亮之為相國也，撫百姓，示義軌，約官職，從權制，開誠心，布公道。盡忠益時者，雖讎必賞；犯法怠慢者，雖親必罰；服罪輸情者，雖重必釋；遊辭巧飾者，雖輕必戮。善無微而不賞，惡無纖而不貶。庶事精練，物理其本，循名責實，虛偽不齒。終於邦域之內，咸畏而愛之。刑政雖峻，而無怨者，以其用心平，而勸戒明也。可謂識治之良才，管蕭之亞匹矣。（卷二十七 蜀志）
172. When Zhuge Liang became the prime minister of the Kingdom of Shu, he worked hard to reassure the people. He imparted to them the principles of propriety and righteousness; he ran a lean government which adjusted its policies as necessary to reflect changing circumstances; he was sincere and fair in making decisions. If a political adversary was loyal and beneficial to the country, premier Zhuge would reward him. If a trusted aide broke the law
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and neglected his duty, he would punish him. Those who
repented their errors would be sentenced less severely
even though their offenses were serious. But those who
tried to talk their way out of their offenses were sentenced
more severely even though their offenses were slight.
No matter how small a contribution might be he would
give recognition to those who deserved it; no matter how
small an offense might be he would impose punishment
on the offenders. He was a master in administration, as
he would resolve problems at the root, with proper and
recognized procedures that gave no allowance to sham
and hypocrisy. In the end, all the people in Shu (kingdom)
venerated premier Zhuge. Although the laws imposed by
him were strict, the people did not utter any grievances
because he was fair and honorable, as the parameters of
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rewards and prohibitions were clearly defined. Zhuge Liang was truly a remarkable politician and administrator, comparable to the caliber of Guan Zhong and Xiao He-r.12
Scroll 27: Shu Zhi
12Guan Zhong was the prime minister of Qi (state), who centralized power and divided the state into different villages, each carrying out a specific trade. Instead of relying on the traditional aristocracy for manpower, he applied levies to the village units directly. He also developed a better method for choosing talent to be governors. Under Guan Zhong, Qi shifted administrative responsibility from hereditary aristocrats to professional bureaucrats. Xiao He-r, was a renowned statesman and tactician who assisted Liu Bang in finding the Han dynasty. He re-established the laws and statutes and advocated “inaction” in management. He held the office of prime minister until his death in 193BC.
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173. 子曰：「夫孝，德之本也，教之所由生也。」
（卷九 孝經）
173. Confucius said: “Filial piety is the foundation of all
virtues, and the source of all teachings.”
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174. 君子務本，本立而道生。孝悌也者，其仁之本與！（卷九 論語）
174. A superior person concerns himself with the fundamentals. Once the fundamentals are established, virtues will emerge. Is not being filial to parents, and loving toward brothers and sisters fundamental to the enactment of benevolence?
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175. 子曰：「君子之事親孝，故忠可移於君；事兄
悌，故順可移於長；居家理，故治可移於官。是以
行成於內，而名立於後世矣。」（卷九 孝經）
175. Confucius said: “The faithfulness that a superior
person has shown in serving his parents can be applied to
serving his leader; the reverence that he holds in serving
his elder siblings can be applied to serving his superior;
the well-regulated operation of his family can be applied
to good government in any official position. Therefore,
when a person is accustomed to filial and fraternal duties
at home, he can venture to start a career and establish his
name with future generations.”
Scroll 9: Xiao Jing
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176. 孔子曰：「事親孝，故忠可移於君。」是以求忠臣，必於孝子之門。（卷二十二 後漢書二）
176. Confucius said: “The filial piety with which a man serves his parents may be transferred as loyalty to the ruler.” Thus, in order to find a loyal subordinate one only needs to look from families with filial children.
Scroll 22: Hou Han Shu, Vol. 2
Engaging the Principles
214Qunshu Zhiyao 360
177. 夫知為人子者，然後可以為人父；知為人臣者，
然後可以為人君；知事人者，然後可以使人。
（卷十 孔子家語）
177. Learn how to be a good son and one will know how to
be a good father. Learn how to be a good subordinate and
one will know how to be a good leader. Learn how to serve
people properly and one will know how to appoint people
to the appropriate tasks.
Scroll 10: Kong Zi Jia Yu
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178. 曾子曰：「慎終追遠，民德歸厚。」
（卷九 論語）
178. Zengzi said: “When the people are careful about observing all final rites and rituals for their parents, and continue this reverence even after the ancestors and parents are long gone, the virtue of the people will return to its simple kindness.”
Scroll 9: Lun Yu
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179. 水泉深，則魚鱉歸之；樹木盛，則飛鳥歸之；庶
草茂，則禽獸歸之；人主賢，則豪桀歸之。故聖王不
務歸之者，而務其所歸。（卷三十九 呂氏春秋）
179. A deep spring will attract fish and turtles to dwell
beneath its waters; a thick forest will attract birds to flock
within it; a rich grassland will attract animals to rest upon
it; a benevolent ruler will attract virtuous people from all
over to serve with him. Hence, a sage-king need not beg
others to serve him. Instead, he will work hard in creating
conditions that will attract good people toward him.
Scroll 39: Lü Shi Chun Qiu
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180. 夫為政者，莫善於清其吏也。
（卷四十七 劉廙政論）
180. In the matter of governing, nothing is better than making an effort to run a bureaucracy that has integrity.
Scroll 47: Liu Yi Zheng Lun
Engaging the Principles
218Qunshu Zhiyao 360
181. 子貢問政。子曰：「足食，足兵，民信之矣。」
子貢曰：「必不得已而去，於斯三者何先？」曰：
「去兵。」曰：「必不得已而去，於斯二者何先？」
曰：「去食。自古皆有死，民不信不立。」
（卷九 論語）
181. Zigong asked about government. Confucius said:
“Provide sufficient food, sufficient military equipment,
and gain the confidence of the people.” Zigong said: “If
it cannot be helped, and one of these must be dispensed
with, which of the three should we forgo first?” “Military
equipment,” said Confucius. Zigong asked again: “If it
cannot be helped, and one of the remaining two must
be dispensed with, which one of them should we forgo?”
Confucius answered: “Part with the food. From ancient
times, death has come to all men, but if people have no
faith in their rulers, there is no standing for the state.”
Scroll 9: Lun Yu
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182. 我有三寶，持而保之。一曰慈，二曰儉，三曰不敢為天下先。（卷三十四 老子）
182. Laozi said: “I have three precious things that I prize and hold fast. The first is compassion; the second is frugality; the third is not presuming to be at the head of the world.”
Scroll 34: Lao Zi
Engaging the Principles
220Qunshu Zhiyao 360
知人
Good Judge of Character
183. 凡論人，通則觀其所禮，貴則觀其所進，富則觀
其所養，聽則觀其所行，近則觀其所好，習則觀其所
言，窮則觀其所不受，賤則觀其所不為。喜之以驗其
守，樂之以驗其僻，怒之以驗其節，懼之以驗其特，
哀之以驗其仁，苦之以驗其志。八觀六驗，此賢主之
所以論人也。論人必以六戚四隱。何謂六戚？父母兄
弟妻子。何謂四隱？交友故舊邑里門廊。內則用六戚
四隱，外則以八觀六驗，人之情偽，貪鄙羨美羨美作美
惡，無所失矣，此先聖王之所以知人也。
（卷三十九 呂氏春秋）
183. In judging the character of a person, use the following
Eight Observations:
1. When he is prosperous, observe to whom he pays
courtesy.
2. When he is prominent and in power, observe whom he
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recommends or promotes.
3. When he is wealthy, observe whom he employs.
4. When he is trusted by the superior, observe whether his
deeds fulfill his words.
5. When in recess, observe whether his recreational
activities are in accordance with righteousness.
6. When he is serving under a superior, observe if his conversations correspond with Dao (the righteous path).
7. When he is in poverty and distress, observe whether he will accept ill-gotten gains.
8. When he is in a lowly position, observe whether he will insist on keeping his moral convictions.
And Six Tests:
1. Bring him pleasures to test whether he can maintain his discipline.
2. Make him happy to test whether he will become evil.
Good Judge of Character
222Qunshu Zhiyao 360
3. Make him angry to test whether he is capable of
controlling his anger.
4. Bring him fear to test whether he can maintain his
disposition and integrity.
5. Make him feel sorrow to test his compassion and kindheartedness.
6. Put him in distress to test whether he can maintain a
strong will.
The Eight Observations and Six Tests listed above are the
methods used by the sage-kings to assess the character
of people. In addition, we can observe the way a person
interacts with his Six Close Relatives and Four Relations
to further our assessment. The term “Six Close Relatives”
refers to the father, mother, elder brother, younger brother,
wife and children. The term “Four Relations” refers to
friends, acquaintances, neighbors and trusted aides.
Observe a person’s interactions with his six close relatives
and the four relations from within, and assess a person’s
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interactions with the outside world using the Eight Observations and the Six Tests. Whether he is truthful or fake, greedy or lowly, kind or evil, all will be revealed. This was the way the sage-king used to identify capable people.
Scroll 39: Lü Shi Chun Qiu
Good Judge of Character
224Qunshu Zhiyao 360
184. 景公問求賢。晏子對曰：「通則視其所舉，窮則
視其所不為，富則視其所分，貧則視其所不取。夫上
難進而易退也，其次易進而易退也，其下易進而難退
也。以此數物者取人，其可乎！」
（卷三十三 晏子）
184. Duke Jing asked Yanzi about the proper way to acquire
virtuous and able people to serve under his lordship. Yanzi
said: “If that person is prominent and prosperous, look at
the people he employs or recommends. If that person is a
non-achiever who is in despair, look at the things that he
is unwilling to do. If that person is rich, check whether he
would donate his wealth. If that person is destitute, check
whether he would refuse to accept ill-gotten gains. The
most virtuous and able one may be reluctant to take up
a post, but once he does, he is willing to step down when
necessary. Next is the one willing to take up a post but is
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equally willing to step down when necessary. The worst type is the one who is willing to take up a post but refuses to quit regardless of circumstances. These considerations
should be enough to identify virtuous and able people.”
Scroll 33: Yan Zi
Good Judge of Character
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185. 居視其所親，富視其所與，達視其所舉，窮視其
所不為，貧視其所不取，五者足以定之矣。
（卷十一 史記上）
185. From the following five observations we can determine
whether a person is the right candidate for the post of prime
minister. 1. Observe whom he likes to be with when he is
not in office. 2. Observe whom he befriends, or to whom
he grants offerings, when he is rich. 3. Observe whom he
nominates when he is prominent. 4. Observe the things
that he refuses to do when he is destitute. 5. Observe the
things that he refuses to accept when he is poor.
Scroll 11: Shi Ji, Vol. 1
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186. 一曰，微察無微察二字問之以言，觀其辭。二曰，窮之以辭，以觀其變。三曰，與之間諜，以觀其誠。四曰，明白顯問，以觀其德。五曰，使之以財，以觀其貪貪作廉；六曰，試之以色，以觀其貞；七曰，告之以難，觀其勇；八曰，醉之以酒，以觀其態。八徵皆備，則賢不肖別矣。（卷三十一 六韜）
186. The military strategic book of Liu Tao sets out eight ways to investigate a good general, as it deemed the selection of the generals to be very important.
1. Ask him questions and observe whether his answers are clear and precise.
2. Then press him further to observe his response to different situations.
3. Commission somebody to conspire secretly with him to test his loyalty.
4. Ask him in no uncertain terms to find out about his
Good Judge of Character
228Qunshu Zhiyao 360
virtuous standing.
5. Put him in charge of money and properties to test his
honesty.
6. Lure him with lust to test his ability to restrain himself.
7. Expose him to danger to test his bravery.
8. Make him drunk and observe his behavior.
The difference between an exemplary man and an unworthy
man will not be hard to tell once all the eight methods have
been deployed and the results are found.
Scroll 31: Liu Tao
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187. 故聽言不如觀事，觀事不如觀行。聽言必審其本，觀事必挍其實，觀行必考其跡。參三者而詳之，近少失矣。（卷四十九 傅子）
187. Rather than listening to hearsay, it is better to observe the events. Rather than observing the events, it is better to observe the actors. When listening to hearsay, one must investigate the sources of the hearsay and identify their motives. When observing events, one must verify their authenticity. When observing the actors, one must investigate their stories thoroughly. A careful analysis of the information gathered from these three aspects can help to minimize the occurrence of mistakes.
Scroll 49: Fu Zi
Good Judge of Character
230Qunshu Zhiyao 360
188. 昔人知居上取士之難，故虛心而下聽；知在下相
接之易，故因人以致人。（卷四十九 傅子）
188. The ancients knew that for a leader residing in high
position to recruit ideal candidates was not an easy task,
so the leader would humbly seek the recommendations of
his subordinates to look for the right candidates. Being in
lower positions, the subordinates are able to mingle with
people easily, so it is ideal to use them to recommend the
right candidates for government positions.
Scroll 49: Fu Zi
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189.任己則有不識之蔽，聽受則有彼此之偏。所知者，以愛憎奪其平；所不知者，以人事亂其度。
（卷三十 晉書下）
189. Our personal biases may impede us from recognizing the abilities of another. Hearsay or rumor may influence how people see each other. For those close to us, we may have judged them unfairly because of our personal feelings of love or hatred for them. For those who are strangers to us, personal relations may influence our judgment and may destroy standard procedures for recruiting the best minds to the government.
Scroll 30: Jin Shu, Vol. 2
Good Judge of Character
232Qunshu Zhiyao 360
190.子曰：「君子易事而難悅也。悅之不以道，不悅
也。及其使人也，器之。小人難事而易悅也。悅之雖
不以道，悅也。及其使人也，求備焉。」
（卷九 論語）
190. Confucius said: “It is easy to serve a superior person
but difficult to please him. If you do not accord with the
principles of virtue in attempting to please him, he will not
be pleased. But when it comes to employing the services of
others, a superior person only assigns people tasks they are
fit to manage. On the other hand, it is easy to please a petty
person but difficult to serve him. Even if you do not accord
with the principles of virtue in pleasing him, he will still
be pleased. But when it comes to employing the service
of others, a petty person demands others be able to handle
everything.”
Scroll 9: Lun Yu
233
191.子曰：「鄙夫可與事君也哉？其未得之也，患得之。既得之，患失之。苟患失之，無所不至矣。」
（卷九 論語）
191. Confucius said: “Can we allow an offensive person to serve a leader? Before he gets a promotion and the remuneration that goes with it, he worries about not getting it. Once he has it, he worries about losing it. When he worries about losing it, there is nothing which he will not do.”
Scroll 9: Lun Yu
Good Judge of Character
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任使
Appointing Officials
192.哀公問曰：「何為則民服？」孔子對曰：「舉直
錯諸枉，則民服；舉枉錯諸直，則民不服。」
（卷九 論語）
192. Duke Ai asked Confucius: “What should be done so
that people will obey the government?” Confucius said:
“Promote the upright men and set them above the crooked,
and people will submit. Promote the crooked men and set
them above the upright, and people will not submit.”
Scroll 9: Lun Yu
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193.天下樞要，在於尚書，尚書之選，豈可不重？而間者多從郎官，超升此位，雖曉習文法，長於應對，然察察小惠，類無大能。宜簡嘗歷州宰素有名者，雖進退舒遲，時有不逮，然端心向公，奉職周密。
（卷二十二 後漢書二）
193. The most important post in the central government is that of a cabinet minister (shang shu). Therefore, the selection of a cabinet minister should not be taken lightly. The current ministers are often promoted from lower-ranked deputies (lang guan). Even though these deputies are proficient in rhetoric, mastery of such subjects is only considered as minor intelligence. Most of them actually do not possess the ability to handle important tasks. Hence, it is more appropriate to choose reputable former state officials to take on the post of a minister. While their response may be slower, and even inadequate at times, they are loyal to the country and thorough in their undertakings.
Scroll 22: Hou Han Shu, Vol. 2
Appointing Officials
236Qunshu Zhiyao 360
194.以言取人，人飾其言；以行取人，人竭其行。飾
言無庸，竭行有成。（卷八 周書）
194. If oratorical skills become the standard in choosing
qualified people, people will work on their oratorical skills.
If virtuous conducts become the standard in choosing
qualified people, people will work on perfecting their
virtue. Being cunning in talking is of little use, but to exert
all efforts on good causes will guarantee good results.
Scroll 8: Zhou Shu
237
195.故明王之任人，諂諛不邇乎左右，阿黨不治乎本朝；任人之長，不強其短；任人之工，不強其拙。此任人之大略也。（卷三十三 晏子）
195. A good leader will never put flatterers by his side or allow any clique with a private agenda to serve in the government. He uses people’s strengths and does not pressure them to work beyond their abilities. He uses their expertise and does not force them to undertake tasks with which they are unfamiliar. These are general principles to bear in mind when working with the staffs.
Scroll 33: Yan Zi
Appointing Officials
238Qunshu Zhiyao 360
196.故選不可以不精，任之不可以不信，進不可以不
禮，退之不可以權辱。（卷四十八 典語）
196. Be assured when selecting senior ministers. Once
appointed, trust them to do the job. Appoint them to a post
with full honor and grant them dignity when they have to
be dismissed.
Scroll 48: Dian Yu
239
197.故知清而不知所以重其祿者，則欺而濁；知重其祿，而不知所以少其吏者，則竭而不足；知少其吏，而不知所以盡其力者，則事繁而職闕。
（卷四十七 劉廙政論）
197. If a ruler knows he must put forward a policy of austerity but does not know he must increase the remuneration for his staff at the same time, the practice of cheating and bribery will ensue. When he knows he must increase the remuneration for his staffs but does not know he must reduce the number of staffs, the government will soon run out of money. When he knows he must reduce the number of staffs but does not motivate the remaining staffs to optimize their efforts, the increased workload will make the shortage of staffs obvious.
Scroll 47: Liu Yi Zheng Lun
Appointing Officials
240Qunshu Zhiyao 360
198.夫除無事之位，損不急之祿，止浮食之費，并從
容之官。使官必有職，職任其事，事必受祿，祿代其
耕，乃往古之常式，當今之所宜也。
（卷二十五 魏志上）
198. Abolish useless posts to reduce and save on unnecessary
official salaries. Stop all expenses paid to nonachievers,
merge departments, and dismiss redundant
officers. There must be a post for every member of the
staff, and for every staff member with job responsibilities a
salary must be paid which will replace their earnings from
farming. This was a principle regularly applied in ancient
times, but the principle should still be applicable to this
day also.
Scroll 25: Wei Zhi, Vol. 1
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199.故德厚而位卑者，謂之過；德薄而位尊者，謂之失。寧過於君子，而無失於小人。過於君子，其為怨淺矣；失於小人，其為禍深矣。（卷三十二 管子）
199. A virtuous man placed in an insignificant post is considered to be a mistake made by the ruler. An unvirtuous man placed in a senior post is considered to be a misjudgment made by a ruler. One would rather have wronged a superior person than to have employed a petty person, for a superior person will not harbor strong resentments but a petty person with power will cause far-reaching disasters.
Scroll 32: Guan Zi
Appointing Officials
242Qunshu Zhiyao 360
200. 使賢者為之，則與不肖者規之；使智者慮之，則
與愚者論之；使修士行之，則與奸邪之人疑之。雖欲
成功，得乎哉！（卷三十八 孫卿子）
200. When a leader appoints a good candidate to a
government post, he allows unworthy people to impose
restrictions on this person. When he appoints a wise person
to devise policies, he allows unwise people to appraise
this person. When he lets an ethical person implement
government policies, he allows malicious people to cast
doubts on this person. How can a leader achieve success if
he condones these ironies?
Scroll 38: Sun Qing Zi
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至公
Paramount Impartiality
201.大道之行也，天下為公。選賢與能。故人不獨親其親，不獨子其子，使老有所終，幼有所長，鰥寡孤獨廢疾者，皆有所養。是故謀閉而不興，盜竊亂賊而不作。是謂大同。（卷七 禮記）
201. When the perfect order prevails, the world is like a home shared by all. Virtuous and able men are elected to serve the public. All men love and respect their own parents and children, as well as the parents and children of others. There is caring for the old, nourishment and education for the children, and means of support for widows and widowers, orphans, lonely people, as well as for the disabled and sick. Intrigues and conniving for ill gain are unknown, and villains such as thieves and robbers do not exist. These are the characteristics of an ideal world, the commonwealth state.
Scroll 7: Li Ji
Paramount Impartiality
244Qunshu Zhiyao 360
202.天下者非一人之天下，天下之天下也。與天下同
利者，則得天下；擅天下之利者，失天下。
（卷三十一 六韜）
202. The world is not a world for one but for all. He who
shares benefits with the world will earn the support of the
world. He who monopolizes benefits for himself will lose
the world.
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203.夫能通天下之志者，莫大乎至公。能行至公者，莫要乎無忌心。（卷四十九 傅子）
203. One needs to be impartial to understand the will of the people. And to be totally impartial, one needs to have no jealousy.
Scroll 49: Fu Zi
Paramount Impartiality
246Qunshu Zhiyao 360
204.故君人者，愛民而安，好士而榮，兩者無一焉而
亡也。明分職，序事業，拔材官能，莫不治理，則公
道達而私門塞矣，公義明而私事息矣。如是，則德厚
者進，而佞悅者止；貪利者退，而廉節者起。
（卷三十八 孫卿子）
204. A leader who loves his people will be able to make
them feel safe and at peace. If he enjoys learning from the
sages, he will be able to bring prosperity to the country.
Without these, his own safety as well as that of the country
will be placed in peril. When a ruler clearly understands
the responsibilities of his job and is able to distinguish the
relative degrees of urgency in each of his tasks, and chooses
virtuous and able people to run the government in an
orderly way, righteousness will flourish and private sidedeals
will cease. Subsequently, virtuous and able people will
be given important posts while flatterers will be restrained.
Those who seek personal benefits will be dismissed, and
247
those who are incorruptible will be entrusted with greater responsibilities.
Scroll 38: Sun Qing Zi
Paramount Impartiality
248Qunshu Zhiyao 360
205.臣聞堯受命，以天下為憂，而未聞以位為樂也。
（卷十七 漢書五）
205. I, (Minister Dong Zhongshu) have heard that when
Emperor Yao was entrusted to be the emperor, he had taken
upon himself all the world’s concerns as his own concerns.
He did not rejoice because he had become the emperor.
Scroll 17: Han Shu, Vol. 5
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206.賈曰：「天下安，注意相；天下危，注意將。將相和，則士豫附；士豫附，天下雖有變，則權不分。」（卷十六 漢書四）
206. The notable politician, thinker and Confucian scholar, Lu Jia, who lived during the Han dynasty, commented that: “When the world is at peace, pay attention to the prime minister. When the world is in crisis or at war, pay attention to the general. When the prime minister and the general can work together in harmony, virtuous people will come around and pledge their allegiance. When this happens, power will not be divided even when the world is undergoing change.”
Scroll 16: Han Shu, Vol. 4
Paramount Impartiality
250Qunshu Zhiyao 360
207.顧吾念之，強秦之所以不敢加兵於趙者，徒以吾
兩人在也。今兩虎鬥，其勢不俱生。吾所以為此，先
公家之急，而後私讎也。（卷十二 史記下）
207. In my opinion, the powerful state of Qin has not
attacked our state (of Zhao) because both of us are here.
Now if we, the two tigers, have conflicts and fight among
ourselves, we will no longer be able to work side by side.
The reason why I am doing this is because I am putting the
country’s safety before my personal feelings.”13
Scroll 12: Shi Ji, Vol. 2
13Background story:
The “I” refers to Lin Xiangru, a senior minister in the state of Zhao during
the Warring States period. He and General Lian Po served together in the
government, and the metaphor of the “two tigers” refers to Lin and Lian.
Because Minister Lin had been given credit for returning the precious Heshi
jade to the Duke of Zhao, he was promoted to a more senior post than General
Lian. Lian was very upset over this promotion and he encouraged his people to
smear Lin’s reputation. However, Lin had avoided confronting Lian by giving
the excuse that Lin was sick and therefore unable to confront Lian. The quote
was based on Lin’s conversation with Lin’s closest aides when the latter asked
why he would not retaliate. When Lian Po came to know about this later, he
was deeply ashamed. He took off his shirt and tied a bramble branch on his
back and went to Lin’s house to ask for forgiveness. The two finally became
very good friends ready to serve the country and die for each other.
251
教化
Teach and Transform
208.子曰：「性相近也，習相遠也。」（卷九 論語）
208. Confucius said: “People by nature were born good and pure, but bad habits cause them to lose touch with their natural goodness.”
Scroll 9: Lun Yu
Teach and Transform
252Qunshu Zhiyao 360
209.先王知人有好善尚德之性，而又貪榮而重利，故
貴其所尚，而抑其所貪。貴其所尚，故禮讓興；抑其
所貪，故廉恥存。（卷四十九 傅子）
209. Ancient rulers knew that although people prefer
decency and honor virtue, people are equally prone
to greediness and profiteering. Therefore, they drew
up policies that not only encouraged people to uphold
virtues, but also discouraged them from acting out of
greed. When virtue is honored, propriety and courtesy will
flourish. When greediness is discouraged, integrity will be
preserved.
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210.治民之道，務篤於教也。（卷四十二 鹽鐵論）
210. The best way to govern people is to pay undivided attention to education.
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211.上為下效，然後謂之教。（卷四十五 崔寔政論）
211. Education is “Whatever people in higher positions do
will set an example for those beneath to follow.”
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212.古之仁人，推所好以訓天下，而民莫不尚德；推所惡以誡天下，而民莫不知恥。（卷四十九 傅子）
212. Benevolent people of the past exemplified virtues to educate the populace and rarely would the populace not be moved by their deeds and learned to esteem the same virtues. They also let the populace know about the behaviors that they detested and so rarely would the populace be ignorant of what shamefulness is about.
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213.子曰：「弟子入則孝，出則悌，謹而信，汎愛
眾，而親仁。行有餘力則以學文。」（卷九 論語）
213. Confucius said: “A good student is dutiful to the
parents at home, and respects elders and superiors
while away from home. He is cautious in doing things,
trustworthy, loving all equally, and close to wise and
virtuous people. In addition, he needs to further study
the literatures passed down from the ancient sages and
learned scholars.”
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214.先王見教之可以化民也，是故先之以博愛，而民莫遺其親；陳之以德義，而民興行；先之以敬讓，而民不爭；道之以禮樂，而民和睦；示之以好惡，而民知禁。（卷九 孝經）
214. The ancient sage-kings on seeing how education
could transform the people, would lead by example to implement universal love. When a king’s conduct made an impact on the public, no one would abandon their relatives. Furthermore, the kings promoted benevolent, righteous and moral values. When the people were inspired by these principles, they began carrying them out and turning them into common practice. When the kings led the way in showing respect and courtesy, the public would learn not to fight with one another. When propriety and music were designed to guide and educate the lay people, people would learn to live together harmoniously. These kings made it
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known to the public what they revered and detested, and
so the masses would not defy their prohibitions.
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215.子曰：「教民親愛，莫善於孝。教民禮順，莫善於悌。移風易俗，莫善於樂。安上治民，莫善於禮。禮者，敬而已矣。故敬其父則子悅；敬其兄則弟悅；敬其君則臣悅；敬一人而千萬人悅。所敬者寡，悅者眾，此之謂要道也。」（卷九 孝經）
215. Confucius said: “For teaching the people to be affectionate and loving, there is nothing better than filial piety. For teaching them propriety and obedience to their elders, there is nothing better than fraternal duty. For changing their manners and altering their customs, there is nothing better than music. For securing the repose of superiors and the good order of the people, there is nothing better than the rules of propriety. The rules of propriety are simply the principle of reverence. Therefore the reverence paid to a father makes all sons pleased. The reverence paid to an elder brother makes all younger brothers pleased.
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The reverence paid to a ruler makes all subjects pleased.
The reverence paid to one man makes thousands of men
pleased. The reverence is paid to a few but the benefit
extends to many. This is what is meant by an ‘All-embracing
Rule of Conduct.’”
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216.孔子曰：「導之以政，齊之以刑，民免而無恥。導之以德，齊之以禮，有恥且格。」老氏稱：「法令滋章，盜賊多有。」（卷十二 史記下）
216. Confucius said: “Guide the people with policies and align them with punishment, and people will evade capture and gain no personal sense of shame. Guide them with virtues and align them with propriety, and they will gain their own sense of shame and thus correct themselves.” Laozi said: “As law and orders are increasingly written, loopholes and thievery will become increasingly common.”
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217.子產治鄭，民不能欺；子賤治單父，人不忍欺；
西門豹治鄴，人不敢欺。三子之才能，誰最賢哉？辨
治者當能別之。（卷十二 史記下）
217. When Zichan governed the state of Zheng, the
populace was not able to deceive him. When Zijian
governed the county of Shan Fu, the populace did not have
the heart to deceive him. When Xi Menbao governed the
county of Ye, the populace did not dare to deceive him.
Who among these three governors had the highest ability
and wisdom? A wise and perceptive leader should be able
to tell the difference and come up with the answer.
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218.不知禮義，不可以行法。法能殺不孝者，而不能使人為孔墨墨作曾之行；法能刑竊盜者，而不能使人為伯夷之廉。孔子養徒三千人，皆入孝出悌，言為文章，行為儀表，教之所成也。（卷四十一 淮南子）
218. If people do not understand propriety and righteousness, the law will not be effective. For the law can sentence an unfilial son to death but it cannot make people behave like Confucius or Zengzi (the exemplar filial son). The law can also sentence thieves and robbers to prison but it cannot make people behave honestly like Boyi. Confucius had 3,000 disciples who could fulfill filial duties at home, and respect elders and seniors when away from home. Their words became guidelines for people to follow, and their deeds were sufficient to make them into role models. All these are due to transformation through education.
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219.文子問德仁義禮。老子曰：「德者民之所貴也，
仁者人之所懷也，義者民之所畏也，禮者民之所敬
也。此四者聖人之所以御萬物也。」
（卷三十五 文子）
219. Wenzi asked about morality, benevolence,
righteousness and propriety. Laozi said: “Virtue is what
people treasure. Benevolence is what people admire.
Righteousness is what people venerate, and Propriety is
what people respect. These are the four implements used
by sages to lead and command the world.”
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220.顯賢表德，聖王所重；舉善而教，仲尼所美。
（卷二十六 魏志下）
220. Honoring the virtuous and able as well as giving recognition to moral excellence is something to which a sage-king would attach great importance. Promoting benevolence and transformation through education is what Confucius would speak of most approvingly.
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221.一年之計，莫如樹穀；十年之計，莫如樹木；終
身之計，莫如樹人。（卷三十二 管子）
221. If you are planning for one year, grow the five cereals.
If you are planning for ten years, grow trees. If you are
planning for a lifetime, educate people.
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222.孔子曰：「君子有三畏：畏天命，畏大人，畏聖人之言。小人不知天命而不畏，狎大人，侮聖人之言。」（卷九 論語）
222. Confucius said: “There are three things that a superior person venerates. He venerates the law of cause and effect. He venerates virtuous people or people with superior status. He venerates the teachings given by saints and sages. A petty person on the other hand, is ignorant of the law of cause and effect and therefore does not venerate it. He also treats his superior frivolously and ridicules the teachings of saints and sages.”
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223.儒家者流，蓋出於司徒之官，助人君、順陰陽、
明教化者也。游文於六經之中，留意於仁義之際。祖
述堯舜，憲章文武，宗師仲尼，以重其言，於道最為
高。（卷十四 漢書二）
223. The Confucian school of thought most probably
originated from Si Tu, the government minister in charge
of education. Their career goals are to assist the sovereign,
follow the law of Yin and Yang, and promote the idea of
transformation through education. They are dedicated
students of the Six Classics focused on practicing
benevolence and righteousness. They trace and reiterate
the governing principles of Emperor Yao and Emperor
Shun, adopt and explain the decrees and regulations issued
by King Wen and King Wu, and regard Confucius as their
master teacher. They venerate wisdom passed down from
ancient sage-kings and consider Dao (laws of nature) as
the highest form of knowledge.
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224.道家者流，蓋出於史官。歷紀成敗存亡禍福古今之道，秉要執本，清虛以自守，卑弱以自持，此君人南面者之術也。合於堯之克讓，《易》之嗛嗛。一謙而四益，此其所長也。（卷十四 漢書二）
224. The Daoist school of thought most probably originated from the official historians. Daoist writings recorded the reasons that contributed to the success, failure, survival, demise, fortune and disasters of different dynasties. Their works were succinct and cut straight to the core. They advocate “tranquil nothingness” to maintain their integrity, and humility to achieve self-control. These were the implements used by ancient rulers to govern a country in accord with the self-controlling and thoughtful way of Emperor Yao, in addition to the principles of Humility stated in the book of Yi Jing. Humility alone will enable a person to receive blessings from heaven, earth, spirits and human beings. Such is what the Daoists most venerate.
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禮樂
Propriety and Music
225.夫人之所以貴於禽獸者，以有禮也。
（卷三十三 晏子）
225. The difference between human beings and animals is
that human beings follow propriety.
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226.故禮之教化也微，其正正作止邪於未形，使人日徙善遠罪而不自知也，是以先王隆之也。《易》曰：
「君子慎始。差若毫釐，謬以千里。」此之謂也。
（卷七 禮記）
226. The influence of propriety works very subtly. It prevents immoral conducts from developing and enables people to automatically stay away from malice and move toward virtuousness day by day without being aware of it. Hence, the kings from ancient times venerated the transforming influence that propriety can bring. The book of Yi Jing said: “A superior person always pays attention to the beginning of any development. If there is a slight deviation or error in the beginning, the end result will differ greatly.” Such is the implication of the influence of propriety.
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227.道德仁義，非禮不成；教訓正俗，非禮不備；分
爭辨訟，非禮不決；君臣上下，父子兄弟，非禮不
定；宦學事師，非禮不親；班朝治軍，蒞官行法，非
禮威嚴不行；禱祠祭祀，供給鬼神，非禮不誠不莊。
（卷七 禮記）
227. Without propriety, acts of benevolence, righteousness,
and virtues cannot be realized. Using teachings that
contain no propriety to impart sagely values to the society
will inevitably create discrepancies. Without propriety,
quarrels and debates about what is right or wrong cannot
be resolved fairly. Further, the roles and relationship
played by leaders and subordinates, parents and children,
as well as among siblings cannot be determined without
the stipulation of propriety. In learning how to run a good
administration or other areas of study, failing to observe
propriety will make teachers slack in their teachings and
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students inattentive toward their studies. It will be difficult to foster a close bond between teachers and students. Be it the drawing of tables of government ranks or the
organization of the army, the appointment of officials to task or the execution of laws: if they are not done according to the proper protocol, they will lose their dignity and the confidence of the people. Whether it is a regular or special memorial service for the deceased, or a ceremony for making offerings to the gods and spirits, if these were not done in accordance to proper rites and rituals, the results will only reveal our insincerity as the ceremony will fail to be solemn and respectful.
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228.夫禮者，所以定親疏，決嫌疑，別同異，明是非
也。（卷七 禮記）
228. The functions of propriety include: Defining close
and distant relationships, clarifying doubts, categorizing
subject-matters, and vindicating right and wrong.
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229.君子有禮，則外諧而內無怨。（卷七 禮記）
229. A superior person whose daily life conforms to the standards of propriety will be able to coexist harmoniously with all people and matters. His mind and heart is always serene without resentment.
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230.富貴而知好禮，則不驕不淫；貧賤而知好禮，則
志不懾。（卷七 禮記）
230. A rich and noble man who understands propriety is
neither arrogant nor licentious. A poor and lowly person
who understands propriety is neither fearful nor skeptical
about his aspirations.
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231.昏禮者，將合二姓之好，上以事宗廟，而下以繼後世也。故君子重之。男女有別，而後夫婦有義；夫婦有義，而後父子有親；父子有親，而後君臣有正。故曰：婚禮者，禮之本也。（卷七 禮記）
231. The propriety of marriage unites two families with different surnames, to commemorate the ancestors with respects and offerings, and produce offspring to carry on the family name and the teachings of the forefathers. Therefore, a superior person would value marriage as an important event. With a man and a woman playing different roles comes a righteous commitment between a husband and a wife. With a righteous commitment between a husband and a wife comes a filial closeness between parents and children. With parents and children displaying a filial closeness comes a rightful relationship
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between a superior and his subordinates. Hence, the propriety of marriage is the foundation of all proprieties.
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232.故朝覲之禮，所以明君臣之義也；聘問之禮，所以使諸侯相尊敬也；喪祭之禮，所以明臣子之恩也；鄉飲酒之禮，所以明長幼之序也；婚姻之禮，所以明男女之別也。夫禮禁亂之所由生，猶防止水之所自來也。故以舊防為無所用而壞之者，必有水敗；以舊禮為無所用而去之者，必有亂患。故婚姻之禮廢，則夫婦之道苦，而淫僻之罪多矣；鄉飲酒之禮廢，則長幼之序失，而鬥爭之獄繁矣；喪祭之禮廢，則臣子之恩薄，而背死忘生者眾矣；聘覲之禮廢，則君臣之位失，而背叛侵陵之敗起矣。（卷七 禮記）
232. The protocol of a court audience before the ruler serves to exemplify the rightful relationship between the ruler and his subordinates. The protocol of diplomatic envoys serves to foster mutual respect among the dukes of neighboring states. The rites and rituals of funeral and memorial services serve to convey gratitude toward one’s superior or parents.
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The propriety of wine-drinking serves as a folk custom to
let one understand the order between the older and the
younger generations. The propriety of marriage serves
to show the different roles played by husband and wife.
Propriety, thus, prevent chaos just as embankments prevent
floods. If we destroy an old embankment that we deemed
useless, the inevitable outcome will be a flood. Similarly, if
we abolish traditional propriety that we deemed outdated,
disasters and chaos will eventually follow. Likewise, if we
abolish the propriety of marriage, people will stop taking
marital duties seriously and marital life will suffer as a result.
This will lead to an increase in crimes related to sexual
perversions. If we abolish the propriety of wine-drinking
as a folk custom, the order and status of the young and old
will be lost. This will lead to an increase in crimes related
to disputes and fightings. If we abolish the rites and rituals
of funeral and memorial services, government officials and
children will become ungrateful toward their superiors
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and parents. This will lead to more people to rebel against the teachings of their ancestors and a lack of gratefulness and loyalty toward the living. If we abolish the protocol of diplomatic envoys, or the protocol of court audiences before the ruler, the orderly relationship between the ruler and his officials will be lost. This will lead to chaos in the
wake of treason, and the invasion of neighboring states.
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233.祭不欲數，數則煩，煩則不敬。祭不欲疏，疏則
怠，怠則忘。（卷七 禮記）
233. Paying respect and making offerings to our ancestors
cannot be done too frequently since we will get tired of the
rituals and end up becoming disrespectful toward them.
However, it should not be performed too infrequently
either since this will cause us to become too slack and we
may gradually forget our ancestors.
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234.凡音者，生人心者也。情動於中，故形於聲。聲成文，謂之音。是故治世之音，安以樂，其政和；亂世之音，怨以怒，其政乖；亡國之音，哀以思，其民困。（卷七 禮記）
234. Music originates from the heart. When the inner emotion is stirred and then displayed, a sound is produced. Sounds combine to form melodies and this is what we call “music”. During times of peace and prosperity, the music played is serene and joyful because the political situation has been tolerant and harmonious. On the other hand, music played in tumultuous times is filled with anger because the government has violated the law of nature and the common aspiration of the people. When a country perishes, the music played is sorrowful and melancholic because people have been left in desolation.
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235.音聲之道，與政通矣。宮為君，商為臣，角為
民，徵為事，羽為物。五者不亂，則無怠本書怠作怗懘之
音矣。宮亂則荒，其君驕。商亂則陂，其臣壞。角亂
則憂，其民怨。徵亂則哀，其事勤。羽亂則危，其財
匱。五者皆亂，迭相陵，謂之慢。如此則國之滅亡無
日矣。（卷七 禮記）
235. The inner spirit of music is interconnected with
politics. In the Chinese pentatonic scale, gong (宮)
symbolizes the ruler; shang (商) symbolizes government
officials; jue (角) symbolizes the people, zhi (徵) symbolizes
incidents; yu (羽) symbolizes material things. If the five
modes are harmonious, discordant sounds will not be
heard. However, if the gong mode is disorderly, the music
will appear scattered without any central theme. This
reflects the arrogance of the ruler and the departure of
wise government officials. If the shang mode is disorderly,
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music will sound askew. This reflects the moral decadence of government officials. If the jue mode is disorderly, the music will be filled with worries reflecting a tyrannical
government and the resentment of the people. If the zhi mode is disorderly, music will sound extremely sad. This reflects the never-ending exploitation of farm labor and the suffering of the people. If the yu mode is disorderly, music will sound of danger and oppression reflecting poverty and the lack of material wealth among the people. If all five musical modes are disorderly, crashing onto each other, this music is termed as “conceited music”—music without any regularity. Once music has reached this point, a country will be destroyed in no time.
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236.亂世之樂，為木革之聲，則若雷，為金石之聲，
則若霆，為絲竹歌舞之聲，則若譟。以此駭心氣動耳
目搖蕩生，則可矣，以此為樂，則不樂。故樂愈侈，
而民愈鬱，國愈亂，主愈卑，則亦失樂之情矣。
（卷三十九 呂氏春秋）
236. During tumultuous times, music played on
wooden and leather instruments produces sounds that
are like roaring thunder; music played on copper and
stone instruments produces sounds that are furious
and shocking; light dance music played on bamboo or
silk instruments produces sounds that are like cawing
outcries. These types of loud music can trouble people’s
mind, deafen ears and sway people to become licentious
but they cannot bring happiness to people. Therefore, as
music becomes more and more insolent, it will precipitate
a greater incidence of depression, more chaos, and more
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disrespect for the ruler. Subsequently, music loses its original meaning and purpose.
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237.樂由中出，禮自外作。大樂必易，大禮必簡。
（卷七 禮記）
237. Music comes from the heart, and propriety set a
standard for a person’s outward behavior. Grand music
must be amiable and grand ceremonies must be simple
and modest.
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愛民
Caring about People
238.利天下者，天下亦利；害天下者，天下亦害之。……仁人在位，常為天下所歸者，無他也，善為天下興利而已矣。（卷四十九 傅子）
238. For those who bring benefits to the world, the world will also bring benefits to them. For those who bring harm to the world, the world will also bring harm to them. ...A benevolent ruler will attract the populace to follow him because he is good at bringing benefits to the world.
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239.所謂天子者，天下相愛如父子，此之謂天子。
（卷三十一 六韜）
239. When a ruler loves his people as if they are his children,
and all the people love him as if he is their father, the ruler
can then be deemed as the Son of Heaven in its truest sense.
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240.天地養萬物，聖人養賢，以及萬民。
（卷一 周易）
240. The heaven and the earth nourish all things and enable them to prosper and flourish. The sages take good care of the virtuous so that the latter can serve the society and bring happiness to all people.
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241.故善為國者，御民如父母之愛子，如兄之慈弟
也。見之飢寒，則為之哀；見之勞苦，則為之悲。
（卷三十一 六韜）
241. Good leaders will love the people as if they were
their children, and care for them as if they were their own
kindred. They grieve for people who are starving and
mourn for people who are toiling in hardship.
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242.臣聞國之興也，視民如傷，是其福也；其亡也，以民為土芥，是其禍也。（卷六 春秋左氏傳下）
242. I have heard that a country is prosperous and strong because it treats its people tenderly as if they were injured. This is indeed the country’s good fortune. On the other hand, a country is in ruin because it tramples on its people as if they were mud or grass under its feet. This is indeed disastrous for the country.
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243.堯存心於天下，加志於窮民，痛萬姓之罹罪，憂
眾生之不遂也。有一民飢，則曰此我飢之也；有一民
寒，則曰此我寒之也；一民有罪，則曰此我陷之也。
仁昭而義立，德博而化廣。故不賞而民勸，不罰而民
治。先恕而後教，是堯道也。（卷四十三 說苑）
243. Emperor Yao cared about all the people in the world,
especially for the poor. He felt pain for the crimes and
punishments suffered by his subjects, and he worried that
people could not lead a good life. If there was one person
starving, Yao would say: “It was me who had caused him
to suffer from hunger.” If there was one person freezing in
the cold, Yao would say: “It was me who had caused him to
suffer from the freezing weather.” If there was one criminal,
Yao would say: “It was me who had provoked him to commit
the crime.” As Yao’s kindness and benevolence became
apparent he also set the trend in upholding righteousness.
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His virtues were so far-reaching and extensive that people encouraged each other to do good things without expecting any reward, and the government was able to govern without using penalties to punish the people. As Emperor Yao demonstrated, a good leader will first forgive people’s mistakes and then seek to guide them to correct their mistakes through education. That was the statesmanship of Emperor Yao.
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244. 子張問仁於孔子。孔子曰：「能行五者於天下，為
仁矣。」請問之。曰：「恭寬信敏惠。恭則不侮，寬
則得眾，信則人任焉，敏則有功，惠則足以使人。」
（卷九 論語）
244. Zizhang asked Confucius about the principle of
benevolence. Confucius said: “If you can practice five types
of moral conduct in the world, then you can be considered
a benevolent person.” Zizhang then asked: “Please tell me
which five?” Confucius replied: “Be respectful, tolerant,
trustworthy, perceptive, and kind. Respect others and you
will not be insulted. Treat people with tolerance and you
will gain their support. Be trustworthy and people will have
faith in you. Do things perceptively and you will achieve
success. Offer kindness to others and they will serve you
with gratitude.”
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245.丘也聞有國有家者，不患寡，而患不均，不患貧，而患不安。蓋均無貧，和無寡，安無傾。夫如是，故遠人不服，則修文德以來之；既來之，則安之。（卷九 論語）
245. Confucius said: “I have heard that the feudal lords who preside over states, or the high officials who own family estates do not worry about poverty but they worry that the distribution of wealth may be uneven. They do not worry that they will have too few people but they worry that they may not be able to live in peace. For when distribution of wealth is even, there will be no poverty. And when harmony prevails, there will be no scarcity of people. When there is such a contented repose, there will be no rebellion. In this spirit, if people from afar do not submit, civil culture and virtues are to be cultivated to attract them. Once they have been so attracted, they will be made contented and be able to settle down at ease.”
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246.今之所謂良吏者，文察則以禍其民，強力則以厲
其下，不本法之所由生，而專己之殘心。
（卷四十二 鹽鐵論）
246. The so-called good officials nowadays set strict laws
to harass the people. They abuse their power and mistreat
their subordinates. These officials have no intention of
following the laws except to follow their cruel impulses to
carry out their actions.
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247.凡民有七亡：陰陽不和，水旱為災，一亡也；縣官重責，更賦租稅，二亡也；貪吏並公，受取不已，三亡也；豪強大姓姓下舊有家字，刪之蠶食無厭，四亡也；苛吏繇役，失農桑時，五亡也；部落鼓鳴，男女遮列，六亡也；盜賊劫略，取民財物，七亡也。七亡尚可，又有七死：酷吏敺殺，一死也；治獄深刻，二死也；冤陷無辜，三死也；盜賊橫發，四死也；怨讎相殘，五死也；歲惡飢餓，六死也；時氣疾疫，七死也。民有七亡，而無一得，欲望國安誠難。民有七死，而無一生，欲望刑措誠難。（卷十九 漢書七）
247. Seven Losses that can make people destitute:
1. Flood and drought caused by an imbalance between the Yin and Yang energies.
2. Heavy taxes imposed on farmers.
3. Briberies and the misuse of public funds.
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4. The rich gentry exploiting the farmers endlessly.
5. Oppressive officials prolonging the duration of
compulsory free labor supplied by farmers, and so
hindering normal working hours for the farmers.
6. The countryside is drowned in the sound of drums
alarming the inhabitants about robberies, and men and
women have to rush out in all directions to make arrests.
7. Robbers and thugs stealing money, food and tools.
Worse than the Seven Losses are the Seven Deaths—the
seven situations that can take away people’s lives:
1. The beating and killing of people by cruel officials.
2. Harsh prosecution of criminal cases.
3. False accusations of innocent people.
4. Widespread robberies and thefts.
5. Vengeance among the enemies.
6. A year of poor harvest causing famine.
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7. Rampant epidemics and diseases.
With the Seven Losses making people destitute, it will be difficult for a country to attain stability. With the Seven Deaths taking away people’s lives, it will be extremely difficult to get rid of corporal punishment.
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民生
The Livelihood of People
248.富國有八政：一曰，儉以足用；二曰，時以生
利；三曰，貴農賤商；四曰，常民之業；五曰，出入
有度；六曰，以貨均財；七曰，抑談說之士；八曰，
塞朋黨之門。（卷五十 袁子正書）
248. There are Eight Policies that can make a country
prosperous:
1. Exercise fiscal austerity to set aside more than adequate
financial reserves.
2. Master the agricultural cycles to help farmers produce
an abundance of commodities.
3. Attach more importance to agriculture than to trading.
4. Ensure the people have stable employment.
5. Control government expenses—live within your means.
6. Exercise monetary policy to equalize wealth.
7. Check the influence of lobbyists.
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8. Put an end to cliques that band together for selfish purposes.
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249.民有餘則輕之，故人君歛之以輕；民不足則重
之，故人君散之以重。凡輕重歛散之以時，即準平
，故大賈蓄家不得豪奪吾民矣。（卷十四 漢書二）
249. Prices of goods will decline when there is a surplus.
The government can take this opportunity to buy the goods
and stockpile them. When the demand is greater than the
supply, the price will go up and the government can sell
off the goods. If the buying and selling is timely, demand
and supply will be balanced and the prices of goods will
be stabilized. Thus, big merchants and rich families that
became rich by cornering the market will not be able to
wrest benefits from the common people.
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法古
Learn from the Past
250.學古入官，議事以制，政乃弗迷。
（卷二 尚書）
250. Study the lessons passed down from the ancients and take heed of what makes a good government minister. Ill-conceived government actions are less likely to happen if a government can base its decision-making on ancient wisdom and advice.
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251.前事之不忘，後事之師。是以君子為國，觀之上
古，驗之當世，參以人事，察盛衰之理，審權勢之
宜，去就有序，變化應時，故曠日長久，而社稷安
矣。（卷十一 史記上）
251. Do not forget the experiences and lessons learned
from the past for they shall serve as a reference for future
undertakings. A ruler will study history and verify the
lessons in human affairs within a contemporary context to
understand the rise and decline of a nation. They will also
contemplate the balance of power and its corresponding
scenarios, orderly weighing which ones to reject and
which ones to adopt. Based on these considerations they
will develop appropriate policies that over time will bring
lasting peace to the nation.
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252.武王問尚父曰：「五帝之戒可聞乎？」尚父曰：「黃帝之時戒曰，吾之居民上也，搖搖恐夕不至朝；堯之居民上，振振如臨深川；舜之居民上，兢兢如履薄冰；禹之居民上，慄慄恐不滿日；湯之居民上，戰戰恐不見旦。」王曰：「寡人今新并殷居民上，翼翼懼不敢怠。」（卷三十一 陰謀）
252. King Wu asked his strategist, Shang-fu: “Can you tell me how the five ancient emperors kept vigilant of themselves?” Shang-fu said: “Emperor Huang warned himself with this saying: ‘When I lead the people, I am worried and fearful as if night will not turn to morning.’ When Emperor Yao was leading his people, he was extremely apprehensive as if he was standing on the brink of a deep abyss. When Emperor Shun was leading his people, he was extremely cautious as if he was treading on thin ice. King Yu was extremely watchful as if he would not live through the
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day. King Tang would stay on guard as if he would not live
to see tomorrow.” King Wu said: “Now that I am leading
the newly conquered subjects of the Yin nation, I must
rule cautiously and remain vigilant without the slightest
negligence.”
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綱紀
The Basis of Principles
253.天下之達道有五，其所以行之者三。曰君臣也，父子也，夫婦也，昆弟也，朋友之交也，五者，天下之達道也；智仁勇三者，天下之達德也。所以行之者一也。或生而知之，或學而知之，或困而知之，及其知之一也。或安而行之，或利而行之，或勉強而行之，及其成功一也。（卷十 孔子家語）
253.There are five types of relations that constitute the moral standards of mankind, and three elements of virtues that are conducive to the fulfillment of these relations. These five types of moral relations include those between the leader and subordinates, parents and children, husband and wife, among siblings, and among friends. The three elements of virtues are wisdom, benevolence and courage, forming the virtuous conduct of mankind. From start to finish, “Sincerity” must be present to enable the five moral relations and the three types of virtuous conduct
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to work out successfully. Some people are conscious of
these moral relations and virtues from birth. Some people
become conscious of them after learning about them, and
some people become conscious of them only after they
have put in tremendous efforts in understanding them.
However, the end result is the same. As for actualizing
these moral relations and virtues, some people will do it
naturally, some people will do it for the sake of acquiring
personal benefits, and some people will do it reluctantly. In
the end, the results will all be the same.
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254.仁義禮樂、名法刑賞，凡此八者，五帝三王，治世之術也。故仁以導之，義以宜之，禮以行之，樂以和之，名以正之，法以齊之，刑以威之，賞以勸之。（卷三十七 尹文子）
254. The five emperors and the three sage-kings of ancient times used eight elements—benevolence, righteousness, propriety, music, status, law, punishment and reward—to govern their states. Benevolence was used in order to provide guidance for their people. Righteousness was used in order to guide the people to do the right thing. Propriety was used in order to regulate people’s behavior. Music was used in order to mediate human relations. Status was used in order to define people’s social roles. Law was used in order to align the people. Punishment was used in order to deter people from committing crimes. Reward was used in order to encourage people to do good deeds.
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255.是故仁者莫大於愛人，智者莫大於知賢，政者莫
大於官能。有土之君，能修此三者，則四海之內供命
而已矣。（卷十 孔子家語）
255. Therefore, it was said that being benevolent is nothing
more than loving and protecting the people. Being wise is
nothing more than knowing who are the virtuous; being
an able government leader is nothing more than knowing
whom to hire for the right job. If the leader of a state can
fulfill these three conditions, people from all over the
world will submit to him.
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256.天子聽男教，后聽女順；天子理陽道，后治陰德；天子聽外治，后聽內治。教順成俗，外內和順，國家理治，此之謂盛德也。（卷七 禮記）
256. The king (Son of Heaven) was responsible for teaching the men, and the queen was responsible for teaching the ladies to be gentle. The king handled the tough masculine matters, and the queen handled the gentler feminine issues. The king managed the external affairs, and the queen managed the internal affairs. When the education of men and the gentleness of women became customary, and when external and internal affairs were harmonized, such that family and official affairs were managed equally well, this could be considered as the glorious exemplification of virtuous conduct.
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257.治天下有四術：一曰忠愛，二曰無私，三曰用
賢，四曰度量。度量通，則財用足矣；用賢，則多功
矣；無私，百智之宗也；忠愛，父母之行也。
（卷三十六 尸子）
257. There are four skills that enable a good government:
First, be trustworthy and loving toward the people. Second,
be fair and selfless. Third, appoint virtuous and able
people to run the government. Fourth, manage financial
resources carefully. Prudent financial management will
ensure sufficient wealth for the nation. Employing virtuous
and able persons to run the government will enable the
government to make more contributions. Selfless devotion
provides the source of wisdom, and loving the people
trustingly embodies the conduct of parents loving their
children.
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258.倉廩實則知禮節，衣食足則知榮辱，上服度則六親固，四維張則君令行。四維不張，國乃滅亡。國有四維，一維絕則傾，二維絕則危，三維絕則覆，四維絕則滅。傾可正也，危可安也，覆可起也，滅不可復錯也。四維：一曰禮，二曰義，三曰廉，四曰恥。政之所行，在順民心；政之所廢，在逆民心。
（卷三十二 管子）
258. When the granary is replete with staple foods, people will comprehend the meanings of propriety. When they have sufficient food to eat and clothes to keep them warm, they will comprehend the meanings of honor and disgrace. When a leader obeys the legal standards of propriety, his close relatives will live in unity and harmony. When the four anchors in building a nation are upheld, the ruler’s directives will be carried out without impediment. Dispensing with these four anchors will lead to the
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downfall of a nation. If one of these four anchors was
broken, the country would become unstable. If two of these
anchors were broken, the country would be in danger.
If three of these anchors were broken, the government
would be toppled. If all four anchors were broken, the
state would be in ruin. A state that is unstable can still be
restored to its equilibrium. A state that is in danger can still
be restored to its peaceful state. Even when the government
is overthrown, it is still possible to save the country. But
resurrecting a ruined country would become impossible.
So what are these four anchors? They are: propriety,
righteousness, integrity, and moral shame. A government
is effective because it responds to the common aspirations
of the people. A government that runs against people’s
aspirations will be abandoned by the people.
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259.是故古之聖王未有不尊師也，尊師則不論貴賤貧富矣。（卷三十九 呂氏春秋）
259. According to ancient customs, the social status of teachers was highly revered. Thus no sage-king would show disrespect toward his teachers, irrespective of whether the teachers were nobles, low-ranking, wealthy or impoverished.
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260.湯曰：「何謂臣而不臣？」對曰：「君之所不名
臣者四：諸父臣而不名；諸兄臣而不名；先王之臣，
臣而不名；盛德之士，臣而不名；是謂大順也。」
（卷四十三 說苑）
260. King Tang asked: “When can a minister not be
addressed as a minister by the king?” Yi Yin replied: “There
are four scenarios where this can happen. Your majesty’s
uncles are senior ministers whom you cannot address as
ministers. Your majesty’s elder brothers are senior ministers
whom you cannot address as ministers; ministers who had
served under the late kings are senior ministers whom you
cannot address as ministers. Furthermore, people who are
most virtuous can become senior ministers but they cannot
be addressed as ministers. This protocol is appropriate
within the principles of moral law.”
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261.子曰：「不在其位，不謀其政。」
（卷九 論語）
261. Confucius said: “He who is not in any particular office has nothing to do with plans for the administration of its duties.”
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262.是以人君自任而躬事，則臣不事事矣。是君臣易
位也，謂之倒逆，倒逆則亂矣。人君任臣而勿自躬，
則臣事事矣。是君臣之順，治亂之分，不可不察。
（卷三十七 慎子）
262. If a leader were to take charge of everything, his
subordinates would not take the initiative to perform their
duties. This would mean that the role of the leader and the
subordinates is reversed, a situation which will bring forth
disorder. If a leader does the opposite, the subordinate
will perform the duties that are appropriate to them and
complete their appropriate tasks. Such is the orderly leadersubordinate
relationship, which is the key to distinguishing
peace and order from chaos and turbulence. This should
be very well understood.
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263.政不可多門，多門則民擾。（卷二十九 晉書上）
263. Government regulations should not be issued by too many departments. Different instructions given on the same regulations will confuse people.
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賞罰
Reward and Punishment
264.古之明君，褒罰必以功過；末代闇主，誅賞各緣
其私。（卷二十三 後漢書三）
264. Wise kings of the past would reward or punish an
individual based upon his merits or misdeeds. The despots
of tottering dynasties would punish or reward an individual
based on their personal preferences.
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265.夫當賞者不賞，則為善者失其本望，而疑其所行；當罰者不罰，則為惡者輕其國法，而怙其所守。（卷四十六 中論）
265. If rewards are not given to the deserving individual, good people will lose their confidence and begin to doubt if their efforts are worthwhile. If punishments are not given to the perpetrators, evil people will disregard the laws and continue with their wrongdoings without any shame or fear.
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266.故先王之教，進賢者為上賞，蔽賢者為上戮。
（卷四十九 傅子）
266. Hence the ancient sage-kings have passed down this
lesson to us: Those who recommend the virtuous to take
on official posts will be rewarded handsomely; those who
stifle the appointment of the virtuous will be punished
severely.
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267.爵祿者，國柄之本，而貴富之所由，不可以不重也。然則爵非德不授，祿非功不與。二教既立，則良士不敢以賤德受貴爵，勞臣不敢以微功受重祿，況無德無功，而敢虛干爵祿之制乎！（卷四十九 傅子）
267. Official titles and stipends are the basis of a nation’s authority, and they pave the way to wealth. Hence, the conferring of titles and stipends cannot be deemed unimportant. If this is the case, anyone who is not virtuous should not be conferred any official titles; anyone who is not meritorious should not be given stipends. Once the rules and regulations regarding the conferring of titles and stipends are established, good officials will not dare to accept noble titles if their moral standing is unsatisfactory; dedicated ministers will not dare to accept handsome stipends if their contributions are meager. Under such circumstances, will men of small virtue
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and meager contributions dare to use deceptive maneuvers
to meddle with the system of titles and stipends?
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268.魏文侯問李克曰：「刑罰之源安生？」對曰：
「生於奸邪淫佚之行也。凡奸邪之心，飢寒而起；淫佚者，文飾之耗。雕文刻鏤，害農事者也；文繡纂組，傷女功者也。農事害則飢之本，女功傷則寒之源也。飢寒並至，而能不為奸邪者，未之有也。男女飾美以相矜，而能無淫佚者，未嘗有也。……刑罰之起有源，人主不塞其本，而督其末，傷國之道也。」
（卷四十三 說苑）
268. The Marquis Wen of Wei (state) asked Li Ke: “What factors contributed to the emergence of punishment?” Li Ke said: “Punishment was born as a means to subdue treacherous and promiscuous behaviors. Just as hunger and cold will compel people to commit treacherous acts, the consumption of overly decorative garments by high society will bring about dissolute behavior. When farm workers are forced to build lavish mansions with intricate carvings,
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this will hinder their agricultural production. When
the female needleworkers are forced to make excessive
ornamented garments this will hinder their normal textile
production. Delayed agricultural production is the source
of hunger, and delayed textile production is the source of
not having enough warm clothing for the cold weather.
Rare indeed were treacherous crimes that occurred where
the ordinary people had not first been reduced to hunger
and poverty. Rare indeed were promiscuities that had
not been preceded by men and women showing off to
each other in their excessive make-up and ornamented
wardrobes. …If the ruler does not rectify the root cause of
punishment but to seek only to punish the people, surely
this will be detrimental to the well-being of the country.”
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法律
Law and Statute
269.先仁而後法，先教而後刑，是治之先後者也。
（卷五十 袁子正書）
269. Try using benevolent means first before enforcing the law. Try using education to transform people first before using penalties to punish them. This is the order of importance in the governing of a country.
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270.法非從天下，非從地出，發於人間，反己自正
也。誠達其本，不亂於末；知其要，不惑於疑；有諸
己，不非諸人；無諸己，不責於下；所禁於民者，不
行於身。故人主之制法也，先以自為檢戒戒作式，故禁
勝於身，即令行於民矣。（卷三十五 文子）
270. The legal system is neither bestowed by heaven nor
born out of the earth. It is created by human beings to
regulate and restrict their behavior. If we can get to the
root of the problems, we will not make petty mistakes. If
we can master the principles, we will not be trapped in
doubts. If a ruler is able to handle a task competently, he
will not reproach or criticize others for their inability to do
the same. If the ruler is unable to accomplish a task, he will
not demand others to accomplish the task for him. What
he does not want others to do, he must first forbid himself
to do the same. Therefore, a ruler must lead by example,
and when legislators are able to follow and abide by the
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prohibitions that they have established, the populace will certainly become law-abiding.
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271.凡我有官君子，欽乃攸司，慎乃出令，令出惟
行，弗惟反。以公滅私，民其允懷。（卷二 尚書）
271. King Cheng of Zhou dynasty said: “To my officials at
all levels: You are expected to manage your work dutifully.
You should be careful with any orders that you issue, and
once an order has been issued, it must be carried out and
cannot be changed at will. Be fair-minded and let go of
personal interests or grievances. If you can do so, people
will definitely trust and follow you.”
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272.《書》曰：「與殺不辜，寧失不經。」
（卷十七 漢書五）
272. Shang Shu said: “It is better to be faulted for not following the usual investigation procedures than to make a mistake and putting innocent people to death.”
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273.子曰：「聽訟吾猶人。必也使無訟乎！」
（卷九 論語）
273. Confucius said: “In hearing lawsuits, I am no better
than anyone else. What is imperative is to make it so that
there are no lawsuits.”
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慎武
Be Careful with Military Actions
274.聖人之用兵也，將以利物，不以害物也；將以救亡，非以危存也。……故曰：好戰者亡，忘戰者危。（卷四十七 政要論）
274. A good leader deploys military forces to save and not to harm, to salvage and not to create crisis. …Thus it is said: “Warmongers will be annihilated, but he who fails to prepare for war will face danger.”
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275.兵者存亡之機，一死不可復生也。故曰：天下難
事在於兵。（卷五十 袁子正書）
275. The art of war is a matter of life and death. No amount
of effort can restore life to men killed in action. Thus, the
deployment of war as an option is never an easy decision.
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276.兵者不祥之器，非君子之器。不得已而用之，恬惔為上，勝而不美。而美之者，是樂殺人也。夫樂殺人者，則不可以得志於天下矣。吉事上左，凶事上右。偏將軍處左，上將軍處右，言以喪禮處之。殺人眾多，以悲哀泣之；戰勝則以喪禮處之。
（卷三十四 老子）
276. Weapons are instruments of evil omen; they are not the instruments of a superior person. A superior person uses them only out of necessity. Calmness and repose are what he prizes; victory by force of arms is, to him, undesirable. To consider the latter desirable would be to delight in the slaughter of men. He who delights in the slaughter of men cannot instil his will in the world. On occasions of festivity, seats on the left are more prestigious. On occasions of mourning, seats on the right are more prestigious. In the army, the commander-in-chief has his place on the right,
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and the second in command has his place on the left. This
signifies that the army adopts the same principle as that of
the funeral rites when they go to war. He who has killed
multitudes of men should weep for them with the bitterest
grief. The victor in battle has his place according to the
funeral rites.
Scroll 34: Lao Zi
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277.師之所處，荊棘生焉。大軍之後，必有凶年。
（卷三十四 老子）
277. Barren land with thorn bushes and people living in privation are remnants of an army’s presence. After a war, bad years will follow.
Scroll 34: Lao Zi
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278.十萬之師出，費日千金。故百戰百勝，非善之善
者也；不戰而勝，善之善者也。
（卷三十七 尉繚子）
278. Maneuvering an army of a hundred thousand soldiers
will cost millions of dollars per day. Winning all battles is
not necessarily the best strategy. Winning without waging
a battle is the best strategy of all.
Scroll 37: Wei Liao Zi
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279.救亂誅暴，謂之義兵，兵義者王；敵加於己，不得已而起者，謂之應兵，兵應者勝；爭恨小故，不勝憤怒者，謂之忿兵，兵忿者敗；利人土地貨寶者，謂之貪兵，兵貪者破；恃國家之大，矜民人之眾，欲見威於敵者，謂之驕兵，兵驕者滅。此五者，非但人事，乃天道也。（卷十九 漢書七）
279. An army raised to rescue people from tyranny is a righteous army. It will win the support of the people. An army raised to defend the territory against invasion is a counteracting army. It will win in the end. An army raised to fight bitterly at the slightest provocation is a wrathful army. It will lose the war. An army raised without discipline will steal and rob people’s belongings. It is a greedy army that will be dislodged. An army raised to believe that it is an army of a superpower state is an arrogant army. It will be annihilated. These five principles are not the doing of any human. They are the way of natural law.
Scroll 19: Han Shu, Vol. 7
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280. 故兵者國之大器，存亡之事，命在於將也。先王
之所重，故置將不可不審察也。（卷三十一 六韜）
280. The deployment of military forces is of vital importance
to a state as it is a matter that will decide life or death. The
fate of a state lies in the hands of the generals, and so kings
in the past placed utmost importance on the selection of
generals and commanders.
Scroll 31: Liu Tao
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將兵
Generals and Soldiers
281.視卒如嬰兒，故可與之赴深谿；視卒如愛子，故可與之俱死。（卷三十三 孫子）
281. Regard your soldiers as your children, and they will follow you into the deepest valleys; look upon them as your own beloved sons, and they will stand by you even unto death.14
Scroll 33: Sun Zi
14 Lionel Giles. transl.
Generals and Soldiers
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微漸
Taking Precautions
282.積善之家，必有餘慶；積不善之家，必有餘殃。
（卷一 周易）
282. A family that accumulates many good deeds will
bring wealth and blessings to its descendants. A family that
accumulates many bad deeds will bring calamities to its
descendants.
Scroll 1: Zhou Yi
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283.善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解也。（卷一 周易）
283. If acts of goodness were not accumulated, one’s name could not be established. If acts of evil were not accumulated, one’s life could not be destroyed. To a petty person, a minor good deed that cannot bring him any recognition is not worthy of his effort; a minor bad deed that cannot bring him much harm is not worthy of correction. Hence, his wickedness grows until it cannot be concealed, and his guilt grows until it cannot be pardoned.
Scroll 1: Zhou Yi
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284.夫十圍之木，始生而如櫱，足可搔而絕，手可擢
而拔，據其未生，先其未形也。磨礱砥礪，不見其
損，有時而盡；種樹畜養，不見其益，有時而大；積
德累行，不知其善，有時而用；棄義背理，不知其
惡，有時而亡。（卷十七 漢書五）
284. A gigantic tree that ten people can wrap their arms
around started as a young shoot. When the shoot was not
well formed, it could be easily snapped with one step of
our foot or uprooted by a simple pull. When we sharpen
a knife on a whetstone, we may not see that it is wearing
away the whetstone, but after a certain period the attrition
will break the stone into half. When we plant trees and
raise domesticated animals, we may not notice their
growth, but after a certain time we can see that they have
become mature. Likewise, when we accumulate virtue and
benevolence, we may not see their benefits immediately,
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but after a certain period the effects that they produce will become visible. If we abandon benevolence and righteousness and go against the law of nature, we may not
feel anything wrong now, but there will come a time when disasters will befall us.
Scroll 17: Han Shu, Vol. 5
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285.傲不可長，欲不可從，志不可滿，樂不可極。
（卷七 禮記）
285. Do not let arrogance grow; do not let desire fly loose;
do not let ambition become excessive; do not let pleasure
flow unchecked.
Scroll 7: Li Ji
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286.蓋明者遠見於未萌，知者避危於無形，禍固多臧於隱微，而發於人之所忽者也。（卷十八 漢書六）
286. Insightful people can anticipate troubles ahead of time. Wise people can anticipate danger before danger takes shape. Catastrophes always lurk in hidden places and appear at the moment least expected.
Scroll 18: Han Shu, Vol. 6
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287.子曰：「人而無遠慮，必有近憂。」
（卷九 論語）
287. Confucius said: “If a man takes no thought about what
is distant, he will find sorrow near at hand.”
Scroll 9: Lun Yu
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288.子曰：「危者安其位者也，亡者保其存者也，亂者有其治者也。是故君子，安不忘危，存不忘亡，治不忘亂，是以身安而國家可保也。《易》曰：『其亡其亡！繫于苞桑。』」（卷一 周易）
288. Confucius said: “He who rests safe in his seat will bring danger upon himself. He who presumes order is secured will face ruin. A nation that presumes its political environment is stable will face chaos. Therefore, a superior person, when resting in safety, does not overlook that danger may arise; when all seems stable he does not overlook that ruin may happen; when all is in a state of order he does not overlook that chaos may erupt. In this way his person is kept safe, and his states can be preserved for a very long time. The book of Yi Jing says: ‘(Always alert yourself) The end is near! The end is near! And the security of the state will be firm as if bound to a clump of bushy mulberry trees.’”
Scroll 1: Zhou Yi
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289.禍兮福之所倚，福兮禍之所伏，孰知其極？
（卷三十四 老子）
289. Misery—happiness is to be found by its side!
Happiness—misery lurks beneath it! Who can tell what
either will come to in the end?
Scroll 34: Lao Zi
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290.「教人曲突遠薪，固無恩澤；燋頭爛額，反為上客。」蓋傷其賤本而貴末，豈夫獨突薪可以除害哉？……後世多損於杜塞未萌，而勤於攻擊已成，謀臣稀賞，而鬥士常榮。（卷四十四 桓子新論）
290. “People who advised others to curve the chimney and move the firewood away were not thanked with gratitude. In contrast, those who saved fire victims and got badly burnt and injured were treated as guests of honor.” This description laments the fire victims’ mistake of inverting priorities. So it is not just a story about curving the chimney and removing firewood to avoid a disaster. …People often do not take adequate precautions. Instead, they do their best to control the damage after the fact. Rare indeed are strategists rewarded, while fighters are frequently honored.
Scroll 44: Huan Zi Xin Lun
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291.玩人喪德，玩物喪志。（卷二 尚書）
291. Being disrespectful and playing pranks on others will
ruin our virtues. Over-indulgence in things that give us
pleasure will ruin our ambitions.
Scroll 2: Shang Shu
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292.箕子者，紂親戚也。紂為象箸，箕子歎曰：「彼為象箸，必為玉杯，為玉杯，則必思遠方珍怪之物而御之矣，輿馬宮室之漸，自此始，不可振也。」
（卷十一 史記上）
292. Jizi was the uncle of the despot King Zhou. When King Zhou began using ivory chopsticks, Jizi lamented: “Since his majesty is using ivory chopsticks, he will start drinking from a jade goblet. After drinking from a jade goblet, he will start craving for exotic things to satisfy his appetites. And so the chase after luxurious horse-drawn chariots and palace chambers will begin. By then, our country will have no hope of reversing its misfortune.”
Scroll 11: Shi Ji, Vol. 1
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293.圖難於其易，為大於其細。天下難事，必作於
易；天下大事，必作於細。是以聖人終不為大，故能
成其大。（卷三十四 老子）
293. Anticipates things that are difficult while they are
easy, and does things that would become great while they
are small. All difficult things in the world are sure to arise
from a previous state in which they were easy, and all great
things from one in which they were small. Therefore the
sage, while he never does what is great, is able on that
account to accomplish the greatest things.15
Scroll 34: Lao Zi
15James Legge, transl.
359
294.煖曰：「王獨不聞魏文侯之問扁鵲耶？曰：『子昆弟三人，其孰最善為醫？』扁鵲曰：『長兄最善，中兄次之，扁鵲最為下也。』文侯曰：『可得聞耶？』扁鵲曰：『長兄於病視神，未有形而除之，故名不出於家。中兄治病，其在毫毛，故名不出於閭。若扁鵲者，鑱血脈，投毒藥，割肌膚，而名出聞於諸侯。』」
（卷三十四 鶡冠子）
294. Pang Nuan said: “My lord, haven’t you heard that Marquis Wen once asked Doctor Bian Que this question: ‘In your family of three brothers, whose medical skill is the best?’ Bian Que answered: ‘My eldest brother’s medical skill is the best, my second brother’s comes second, and mine is considered the last of the three.’
Marquis Wen asked: ‘Why do you say so? Can you explain it to me?’
Bian Que said: ‘When my eldest brother diagnoses a patient,
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he examines his appearance and complexion. Before the
pathogen could cause a disease, he has already cured the
patient. This is why he is not a well-known doctor; his
reputation only stays within the house. My second brother
is able to cure his patient immediately when the symptoms
of an illness begin to manifest themselves, so he is better
known. But his reputation does not go beyond our
neighborhood. As for me, I use acupuncture to improve
blood circulation. I also prescribe medicinal soups that
are potent, and I perform surgeries on my patients. That is
why my good reputation is well known among the feudal
lords.’”
Scroll 34: He Guan Zi
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風俗
Social Customs
295.眾賢和於朝，則萬物和於野。故四海之內，靡不和寧。（卷十五 漢書三）
295. When all the wise ministers can work with one another harmoniously in the government, then all things outside the government will also exist harmoniously with one another. So there is no reason why peace cannot prevail in the world.
Scroll 15: Han Shu, Vol. 3
Social Customs
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296.故肅恭其心，慎脩其行。有罪惡者無徼幸，無罪
過者不憂懼，請謁無所行，貨賂無所用，則民志平
矣，是謂正俗。（卷四十六 申鑒）
296. When everybody establishes a composed and
respectful nature, and discreetly cultivates a virtuous
conduct, no criminals can hope to escape from punishment
and no innocent people will have to live in worry and fear.
People stop trying to curry favor, and bribery no longer
works. Thus, people become calm with few grievances.
This state of affairs is known as the “correct social custom.”
Scroll 46: Shen Jian
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297.君臣親而有禮，百僚和而不同，讓而不爭，勤而不怨，無事唯職是司，此治國之風也。
（卷四十六 申鑒）
297. The leader and his ministers are close to each other within the boundary of proper protocol. Officials remain cordial toward each other albeit they hold different points of view. They give way to one another and do not clamor for credit. They work hard with no complaints. In times of stability, they keep firmly to their respective duties. These are signs of a country that is enjoying stability and peace.
Scroll 46: Shen Jian
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298.古之進者有德有命，今之進者唯財與力。
（卷二十三 後漢書三）
298. In ancient times, people were appointed to government
posts because they were virtuous and gifted. Today, people
are appointed because they have money and powerful
connections.
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299.上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。（卷一 周易）
299. When higher ranking officials are arrogant and lower ranking officials are harsh and brutal, they will cause thieves and bandits to band and plot mischief. Valuable belongings that are not properly kept and hidden become targets for thieves and robbers. When attires and dispositions are overtly sensuous, they have the effect of seducing others to commit sexual misconduct.
Scroll 1: Zhou Yi
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300.民之過在於哀死而不愛生，悔往而不慎來。善善
作喜語乎已然，好爭乎遂事，墮墮下有於字今日而懈於後
旬，如斯以及於老。（卷四十六 中論）
300. The problem with most people is that they would
rather mourn for the dead than to love the living, and to
regret the past than to plan for the future. They love to talk
about the past, and argue over things that have already
been done. They waste their time and refuse to face the
future until the day they die.
Scroll 46: Zhong Lun
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治亂
Conquering Chaos
301.《黃石公記》曰：「柔能制剛，弱能制強。」柔者德也，剛者賊也。弱者仁之助也，強者怨之歸也。舍近謀遠者，勞而無功；舍遠謀近者，逸而有終。逸政多忠臣，勞政多亂民。故曰，務廣地者荒，務廣德者強。有其有者安，貪人有者殘。殘滅之政，雖成必敗。（卷二十一 後漢書一）
301. It is written in the Memoirs of the Elder Huang Shi: “The gentle could overcome the tough, and the weak could overcome the ruthless.” Being gentle is virtuous, and being tough is harmful. Naturally, the weak receive help from benevolent people, but ruthless people will only arouse enmity. Individuals who give up what is near at hand and seek what is far away will achieve little success despite their efforts. Individuals who give up what is far and seek what is near will achieve success easily. This will help more loyal officials to serve the state better, but the futile efforts of the
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former will only cause more people to revolt against the
government. Therefore, it is said that a lord who craves
to conquer more lands will eventually find his own lands
turning barren. A lord who works on inculcating good
morals among the people will lead his state to become
stronger. Cherishing possessions already owned results in
peace, but craving for others’ possessions would make one
become ruthless. Even when ruthless politics might bring
success in the short run, in the long run it inevitably brings
defeat.”
Scroll 21: Hou Han Shu, Vol. 1
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302.子曰：「五刑之屬三千，而罪莫大於不孝。要君者無上，非聖人者無法，非孝者無親。此大亂之道也。」（卷九 孝經）
302. Confucius said: “There are three thousand offenses against which the five punishments of the ancient times are directed, and not one of them is greater than being unfilial. Those who threaten the ruler are repudiating his superiority. Those who undermine the authority of the sages are repudiating the validity of all laws and propriety. Those who malign filial piety are disowning the affection toward their parents. These three kinds of people will pave the way for anarchy.”
Scroll 9: Xiao Jing
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303.上下交征利而國危矣。（卷三十七 孟子）
303. If everyone in the country is fighting for their own
interest, the country will be placed in danger.
Scroll 37: Meng Zi
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304.哀公問於孔子曰：「寡人聞之，東益不祥，信有之乎？」孔子曰：「不祥有五，而東益不與焉。夫損人而自益，身之不祥也；棄老而取幼，家之不祥也；釋賢而用不肖，國之不祥也；老者不教，幼者不學，俗之不祥也；聖人伏匿，愚者擅權，天下不祥也。故不祥有五，而東益不與焉。」（卷十 孔子家語）
304. Duke Ai asked Confucius: “I have heard that building an extension on the east side of a house is inauspicious. Is this true?” Confucius said: “There are five inauspicious matters but building an extension on the east side of a house is not one of them. Damaging others to benefit oneself is inauspicious for oneself. Abandoning the old in favor of the young is inauspicious for the family. Dismissing the able and virtuous in favor of the unworthy is inauspicious for the country. When elders refuse to teach and the young refuse to learn, this is inauspicious for the society. When
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the sages are in hiding and the ignorant hold power, this
is inauspicious for the world. All in all, these are the five
inauspicious matters but building an extension on the east
side of the house is not one of them.”
Scroll 10: Kong Zi Jia Yu
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鑒戒
Heedful of Troubling Signs
305.夫君者舟也，民者水也；水所以載舟，亦所以覆舟。君以此思危，則危可知矣。（卷十 孔子家語）
305. A leader is analogous to a boat, while the people are analogous to water. Water can carry a boat, it can also capsize a boat. A leader should take heed of the danger told in this analogy and understand what could be dangerous.
Scroll 10: Kong Zi Jia Yu
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306.天子之子，不患不富貴，不患人不敬畏，患於驕
盈不聞其過，不知稼穡之艱難耳。至於甚者，乃不知
名六畜，可不勉哉！（卷二十九 晉書上）
306. A crown prince need not worry about his wealth,
or whether people will regard him with awe. He should
instead worry about his insolence and expensive tastes, his
isolation from criticisms of his faults, as well as not knowing
how hard farmers have to work to make a living. What is
worse is that he cannot even name the six domesticated
animals. If this is the case, is it not time to study harder?
Scroll 29: Jin Shu, Vol. 1
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307.孟子曰：「離婁子無婁子之子之明，公輸子之巧，不以規矩，不能成方圓；師曠之聰，不以六律，不能正五音；堯舜之道，不以仁政，不能平治天下。……故曰，徒善不足以為政，徒法不能以自行。」
（卷三十七 孟子）
307. Mencius said: “Even with the powerful eyesight of Lilou and the skillful hands of Gongshu, no perfect squares and circles could be drawn without the use of a compass and a carpenter’s square. Even with the acute ear of the music-master Shikuang, musical notes cannot be calibrated accurately without the use of the pitch-tubes. Even with a virtuous character as good as that of emperors Yao and Shun, no government can secure order for the country without the benevolent laws laid down by the ancient sage-kings. ...Hence it is said: Virtue by itself is insufficient in forming a good government, and laws cannot run effectively on its own.”
Scroll 37: Meng Zi
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308.文王問太公曰：「君國主民者，其所以失之者，
何也？」太公曰：「不慎所與也。人君有六守三寶。
六守者，一曰仁，二曰義，三曰忠，四曰信，五曰
勇，六曰謀，是謂六守。」文王曰：「慎擇此六者，
奈何？」太公曰：「富之而觀其無犯，貴之而觀其
無驕，付之而觀其無轉轉作專，使之而觀其無隱，危之
而觀其無恐，事之而觀其無窮。富之而不犯者，仁
也；貴之而不驕者，義也；付之而不轉者，忠也；使
之而不隱者，信也；危之而不恐者，勇也；事之而不
窮者，謀也。人君慎此六者以為君用。君無以三寶借
人，以三寶借人，則君將失其威。大農大工大商，謂
之三寶。六守長則國昌，三寶完則國安。」
（卷三十一 六韜）
308. King Wen asked Tai Gong: “How does the ruler of the
state, the leader of his people, come to lose his position?”
Tai Gong answered: “He loses his position because he is
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not cautious about whom he associates with. He should have used the Six Characteristics to select capable men and safeguard the Three Treasures. The Six Characteristics
being: benevolence, righteousness, loyalty, trustworthiness, courage, and the ability to strategize. These are the Six Characteristics to look out for when selecting capable men.”
King Wen asked: “How does one go about using these criteria to select good men?”
Tai Gong said: “Make them rich and observe whether they commit offenses. Put them in high positions and see if they become arrogant. Entrust them with office and see if they stay. Make them solve a problem and see if they will conceal anything. Put them in the way of danger and see if they are afraid. Task them to manage an emergency and see if they are able to handle it well. If they are rich but do not commit offenses, then they are benevolent. If they are in high position but do not
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become arrogant, then they are righteous. If you entrust
them with an office and they stay, then they are loyal.
If they solve a problem without concealing anything,
then they are trustworthy. If they are in danger and
are not afraid, then they are courageous. If you task
them to manage an emergency and they handle well,
then they are capable of making plans and strategizing.
My lord can use these Six Characteristics to recruit
capable men. In addition, the ruler cannot entrust the
Three Treasures to other people, otherwise he will lose his
authority. The Three Treasures are Agriculture, Industry and
Commerce. When the Six Characteristics are conserved,
the country will flourish. When the Three Treasures are
flawless, the state is secure.”
Scroll 31: Liu Tao
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309.景公問晏子曰：「臨國蒞民，所患何也？」對曰：「所患者三：忠臣不信，一患也；信臣不忠，二患也；君臣異心，三患也。是以明君居上，無忠而不信，無信而不忠者，是故君臣無獄無獄作同欲，而百姓無恐恐作怨也。」（卷三十三 晏子）
309. Duke Jing asked Yanzi: “What should a ruler worry about the most in the matter of governing a state and its people?” Yanzi replied: “There are three things that my lord should be most worried about:
1. A minister who is loyal to the ruler is not being treated as trustworthy.
2. A minister who is trusted by the ruler is unfaithful to the ruler.
3. A ruler and his ministers have different agendas in their mind.
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With a wise ruler sitting in a position of authority, the
incidents of a ruler distrusting his ministers will not happen,
and the possibility of his trusted ministers betraying his
trust will be eliminated. The ruler and his ministers share
the same aspirations, and the populace will have no
grievances.”
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310.子墨子曰：「國有七患。七患者何？城郭溝池不可守，而治宮室，一患也；邊國至境，四鄰莫救，二患也；先盡民力無用之功，賞賜無能之人，三患也；仕者持祿，遊者憂佼佼作反，君脩法討臣，臣懾而不敢咈，四患也；君自以為聖智，而不問事，自以為安強而無守備，五患也；所信者不忠，所忠者不信，六患也；蓄種菽粟，不足以食之，大臣不足以事之，賞賜不能喜，誅罰不能威，七患也。以七患居國，必無社稷；以七患守城，敵至國傾。七患之所當，國必有殃。」（卷三十四 墨子）
310. Mozi said: “A state may face the onslaught of the Seven Perils. What are these Seven Perils? They are:
1. The palace and its chambers undergo renovations while the four walls of a fortress and its surrounding defensive trenches can hardly withstand the attack of enemies.
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2. None of your neighbors comes to the rescue while
enemies invade your territory.
3. Valuable human resources are used on useless projects
and unworthy people are rewarded.
4. The officials are only concerned about protecting their
jobs and income; scholars without posts are only concerned
about establishing circles of influences. Meanwhile, a ruler
amends laws to deter his ministers from voicing their
opinions.
5. The ruler overestimates his own cleverness and fails to
question the progress of administrative affairs. He takes no
precautions because he assumes everything is in order.
6. Trusted ministers betray his trust while loyal ministers
are cast aside.
7. Reserves and food crops are insufficient to feed the
people, and ministers are incapable of shouldering
government responsibilities. Rewards cannot make the
people happy and punishments cannot keep them in awe.
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If a government runs into these Seven Perils, the state will
certainly meet its demise. If a fortress runs into these Seven Perils, the city within the four walls will certainly fall into the hands of the enemy. Wherever these Seven Perils dwell there will be disasters.”
Scroll 34: Mo Zi
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311.十過：一曰，行小忠，則大忠之賊也。二曰，顧
小利，則大利之殘也。三曰，行僻自用，無禮諸侯，
則亡身之至也。四曰，不務聽治，而好五音，則窮身
之事也。五曰，貪愎喜利，則滅國殺身之本也。六
曰，耽於女樂，不顧國政，則亡國之禍也。七曰，離
內遠遊，忽於諫士，則危身之道也。八曰，過而不聽
於忠臣，而獨行其意，則滅高名，為人笑之始也。九
曰，內不量力，外恃諸侯，則削國之患也。十曰，國
小無禮，不用諫臣，則絕世之勢也。
（卷四十 韓子）
311. The Legalist, Han Feizi, summarized the faults of a
ruler into the following Ten Faults:
1. To practice loyalty in small ways, which betrays loyalty
in big ways.
2. To esteem small advantages, which hampers big
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advantages.
3. To force personal biases, assert oneself, and behave discourteously before feudal lords, which leads to self-destruction.
4. To neglect government responsibilities and indulge too much in songs and music, which plunges one into distress.
5. To be greedy, self-opinionated and rejoice in nothing but gain, which sows the root of destruction for the state and oneself.
6. To become infatuated with women singers, dancers and musicians, and neglect state affairs, which forecasts the demise of the state.
7. To leave home for distant travels and ignore remonstrations from the ministers, which is the surest way to endanger one’s august position at home.
8. To commit faults, refuse to listen to loyal ministers, and enforce one’s own opinions, which destroys one’s high reputation and causes people to laugh at one’s demise.
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9. To take no account of internal strength but rely solely
upon foreign allies, which places the state in grave danger
of dismemberment.
10. To insult big powers despite the smallness of one’s own
country and take no advice from advisors, which paves the
way to the extermination of one’s posterity.
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312.亡國之主必必下有自字驕，必自智，必輕物。
（卷三十九 呂氏春秋）
312. The leader who has caused the downfall of his state must have been a man of self-importance, arrogant and disrespectful of able and virtuous people. He must have perceived himself to be clever, indomitable, and too important to waste his time on matters of administration.
Scroll 39: Lü Shi Chun Qiu
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313.故禮煩則不莊，業眾則無功，令苛則不聽，禁多
則不行。（卷三十九 呂氏春秋）
313. Tedious rites and rituals will make propriety appear
less solemn. Taking up too many tasks will make
achievements less evident. Harsh laws will stir the populace
to defiance, and when there are too many prohibitions, they
will become ineffective.
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314.鳥窮則噣，獸窮則攫，人窮則詐，馬窮則逸。自古及今，未有窮其下而能無危者也。
（卷十 孔子家語）
314. Birds will peck when they are desperate. Animals will bite when they are desperate. Humans will cheat when they are desperate, and horses will run away when they are desperate. To this day, no ruler could stay safe and free from danger if his officials and people were driven to desperation.
Scroll 10: Kong Zi Jia Yu
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315.孔子曰：「君子有三戒：少之時，血氣未定，戒
之在色；及其壯也，血氣方剛，戒之在鬥；及其老
也，血氣既衰，戒之在得。」（卷九 論語）
315. Confucius said: “A superior person is on guard against
three things: When he is a young man and his physical
energies are not yet settled, he is on guard against lust.
When he is in his prime and his energy is solid, he is on
guard against combativeness. When he is old, and his
physical power is weakened, he is on guard against greed.”
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316.古人闔棺之日，然後誄行，不以前善沒後惡也。（卷二十九 晉書上）
316. In ancient times, on the day when a man is laid to rest, eulogy will be written to attest to his virtues and contributions, as well as latter vices that cannot be concealed with the good deeds done earlier.
Scroll 29: Jin Shu, Vol. 1
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317.君子有三鑒：鑒乎前，鑒乎人，鑒乎鏡。前惟
訓，人惟賢，鏡惟明。（卷四十六 申鑒）
317. A superior person uses three object lessons to guide
himself: Taking lessons from history, taking lessons from
people, and taking lessons from the mirror. From history
he learns how to avoid repeating the same mistakes. From
people he learns how to identify good officials. From the
mirror, he can reflect upon himself clearly.
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應事
Making Correct Response
318.位也者，立德之機也；勢也者，行義之杼也。聖人蹈機握杼，織成天地之化，使萬物順焉，人倫正焉。（卷四十六 中論）
318. An official position is comparable to a loom used to weave benevolence; the authority is comparable to a shuttle facilitating righteousness. The sage steps on the loom and holds the shuttle, weaving educational lessons for the world, enabling all things to grow in harmony, and
making the moral relations of human beings upright and proper.
Scroll 46: Zhong Lun
Making Correct Response
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319.故聖人深居以避害，靜默以待時。小人不知禍福
之門，動作無作字而陷於刑，雖曲為之備，不足以全
身。（卷三十五 文子）
319. Sages live in seclusion in order to avoid danger, but
quietly they make observations and wait for the next
opportunity to arise. But petty persons, who do not know
why good or bad fortune happens, would stumble into
catastrophe every time they acted rashly, irrespective of
how many precautions they might have taken to protect
themselves.
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320.子曰：「君子安其身而後動，易其心而後語，定其交而後求。君子修此三者，故全也。」
（卷一 周易）
320. Confucius said: “A superior person must calm himself before he takes any actions; be at ease before he speaks; earn the trust of others before he asks any favor from them. If a superior person can exemplify these three traits, he will be able to exist harmoniously with others without misgivings.”
Scroll 1: Zhou Yi
Making Correct Response
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321.孔子曰：「君子有九思：視思明，聽思聰，色思
溫，貌思恭，言思忠，事思敬，疑思問，忿思難，見
得思義。」（卷九 論語）
321. Confucius said: “For a superior person, there are nine
things he needs to take notice of: In seeing, he must seek to
understand correctly. In hearing, he must listen with clarity.
His demeanor must be one of cordiality. His countenance
must be one of respectfulness. He must be conscientious
when he speaks, and serious in his tasks. When in doubt,
he must seek advice. When in anger, he must seek to realize
its negative impact. He must also think of what is right at
the sight of gain.”
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322.君子博學而淺大戴禮淺作孱守之，微言而篤行之。行欲先人，言欲後人，見利思辱，見難思詬，嗜欲思恥，忿怒思患，君子終身守此戰戰也。
（卷三十五 曾子）
322. A superior person is knowledgeable but he is humble. He says little but he puts principles into practice. He takes actions but allows others do the talking. When he sees personal gains he contemplates whether these gains will bring forth humiliations. When he wants to back off from a problem he contemplates whether this action will bring forth insults. As soon as greed arises, he can sense shamefulness. As soon as his anger arises, he can sense pending disasters. A superior person will hold on to this prudent attitude all his life.
Scroll 35: Zeng Zi
Making Correct Response
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323.子曰：「君子欲訥於言，而敏於行。」
（卷九 論語）
323. Confucius said: “A superior person strives to be discreet
in speech but quick in action.”
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324.凡事豫則立，不豫則廢。言前定則不跲，事前定則不困，行前定則不疚，道前定則不窮。
（卷十 孔子家語）
324. Success depends upon preparation in advance. Without such preparation there will be failure. Know what to say in advance and you will not be stuck for words. Know what to do in advance and you will not be trapped in difficulties. Take actions after a plan has been carefully laid out and you will not make regrettable mistakes. Once the principles of moral standards have been set in one’s mind, it will not be difficult to put the principles into practice.
Scroll 10: Kong Zi Jia Yu
Making Correct Response
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325.子夏為莒父宰，問政。子曰：「毋欲速，毋見小
利。欲速則不達，見小利則大事不成。」
（卷九 論語）
325. Zixia was appointed as the magistrate of county Ju Fu.
He asked Confucius about governance. Confucius said:
“Do not expect to achieve results quickly. Do not look at
small advantages only. The desire to achieve quick results
will lead to the opposite. The narrow view on gaining
small advantages will impede us from achieving bigger
successes.”
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326.嬰聞一心可以事百君，三心不可以事一君。故三君之心非一心也，而嬰之心非三心也。
（卷三十三 晏子）
326. Yan Ying said: “I have heard that one can serve one hundred kings with all his heart, but he cannot serve one king well with divided loyalties. While the wishes of the three lords are not the same, I, for one, am not a servant with divided loyalty.”
Scroll 33: Yan Zi
Making Correct Response
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327.國無九年之蓄，曰不足；無六年之蓄，曰急；無
三年之蓄，曰國非其國也。三年耕必有一年之食，九
年耕必有三年之食。以三十年之通，雖有凶旱水溢，
民無菜色，然後天子食，日舉以樂。（卷七 禮記）
327. A country that does not have nine years of food in
reserve is said to be deficient in its financial standing. If it
does not have six years of food in reserve, it is said to be
in a state of fiscal crisis. If it does not have three years of
food in reserve, it is said to be a country that has lost its
sovereignty. In every three years of farming, one year of
surplus food must be reserved for emergency use; in every
nine years of farming, three years of surplus food must be
reserved. If we use thirty years as the base, the country will
be able to have enough reserved food to withstand periods
of drought and flood, and thus no famine will occur. The
Son of Heaven can then be worry-free and be able to dine
in fine music.
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慎始終
Exercise Caution from the Beginning to the End
328.慎終如始，則無敗事。（卷三十四 老子）
328. If people were as careful at the end as they should be at the beginning, they would not ruin their success.
Scroll 34: Lao Zi
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329.詩曰：「靡不有初，鮮克有終。」不能終善者，
不遂其國國作君。（卷三十三 晏子）
329. The Book of Shi Jing states that: “In the beginning, all
are good. But few prove themselves to be so in the end.” If a
leader cannot maintain his virtuous actions until the very
end, he cannot be a good leader.
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330.蒙以養正，聖功也。（卷一 周易）
330. Nurturing children at an early age to let them learn to become righteous people is the most sacred form of contribution to mankind.
Scroll 1: Zhou Yi
Exercise Caution from the Beginning to the End
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養生
Maintaining Good Health
331.治身，太上養神，其次養形。神清意平，百節皆
寧，養生之本也；肥肌膚，充腹腸，開開作供嗜欲，養
生之末也。（卷三十五 文子）
331. In order to stay healthy, rest to attain mental
tranquility first and maintain physical fitness next. When
the mind is tranquil, the whole body will become healthy.
This is the major part of a fitness plan. Plumping up the
skin and satisfying the appetites constitute the minor part
of a fitness plan.
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332.和神氣，懲思慮，避風濕，節飲食，適嗜欲，此壽考之方也。（卷四十五 昌言）
332. Maintaining a tranquil spirit; overcoming negative thoughts; staying away from factors that can cause rheumatism; controlling eating and drinking habits discreetly; keeping indulgences in check. All these are tips for longevity.
Scroll 45: Chang Yan
Maintaining Good Health
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Qunshu Zhiyao 360
410Qunshu Zhiyao 360
邪正
Good or Evil
333.子曰：「君子和而不同，小人同而不和。」
（卷九 論語）
333. Confucius said: “A superior person may hold different opinions from others but he can live in harmony with others. A petty person may seem agreeable with others but he cannot live in harmony with others.”
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334.子曰：「君子成人之美，不成人之惡。小人反是。」（卷九 論語）
334. Confucius said: “A superior person perfects what is good in people. He does not perfect what is bad. A petty person does the opposite.”
Scroll 9: Lun Yu
Good or Evil
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335.君子揜人之過以長善，小人毀人之善以為功。
（卷四十八 體論）
335. A superior person conceals the faults of others as
a means to cultivate his own kindness. A petty person
destroys the kind deeds of others as a means to show off
his own greatness.
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336.子貢曰：「君子亦有惡乎？」子曰：「有惡。惡稱人惡者，惡居下流而訕上者，惡勇而無禮者，惡果敢而窒者。」（卷九 論語）
336. Zigong asked Confucius: “Will superior persons despise anyone?” Confucius said: “Superior persons despise people who expose the faults of others. They despise subordinates who slander their superiors. They despise brave people who are discourteous, and they despise resolute people who are unreasonable.”16
Scroll 9: Lun Yu
16We should avoid exposing the wrongdoings of others but propagate as many kind deeds as we can. When a subordinate sees faults in his superior he should propose some alternatives that can help his superior to change. If the superior insists on his own ways, the subordinate can choose to submit his resignation. But slandering one’s superior behind his back is not an honorable thing to do. Bravery that is not in accord with protocols will easily compel one to rebel against one’s superior; resoluteness that is not in accord with reasons will not only ruin a course but also hurt other people.
Good or Evil
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337.君子心有所定，計有所守；智不務多，務行其所
知；行不務多，務審其所由；安之若性，行之如不
及。小人則不然，心不在乎道義之經，口不吐乎訓誥
之言，不擇賢以託身，不力行以自定，隨轉如流，不
知所執。（卷四十八 體論）
337. Superior persons possess solid principles and goals,
and every plan that they make is firmly grounded in these
principles. They do not need to know too many principles,
but whatever they know is applied in their daily life. They
do not need to do too many things, but whatever they
do is done with good reasons. Their minds are calm and
rest in good faith as if it is second nature to them. When
they do good deeds, they are always apprehensive about
not being able to put in their best efforts. Petty persons
do the opposite. They do not care about moral principles,
they cannot speak of remonstrations that are meaningful,
they refuse to take lessons from the virtuous to improve
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themselves, and they cannot ground themselves in good deeds. They simply go with the flow, oblivious to their deeds.
Scroll 48: Ti Lun
Good or Evil
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人情
Human Sentiments
338.人有六情，失之則亂，從之則睦。故聖王之教其
民也，必因其情，而節之以禮；必從其欲，而制之以
義。義簡而備，禮易而法，去情不遠，故民之從命也
速。（卷八 韓詩外傳）
338. Human beings have six types of emotions: Joy, anger,
sadness, happiness, fondness, and hatred. If a sage king
contravenes these emotions, chaos will arise. If he appeases
these emotions, harmony will be achieved. While a sageking
instructs his people in accordance with human
sentiments, he also imposes propriety to control these
sentiments. While he yields to people’s longings, he also
establishes righteous principles to control these longings.
If righteous principles are concise and complete, and
propriety is orderly and humane, people will easily accept
and follow the law and order.
Scroll 8: Han Shi Wai Zhuan
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339.今彼有惡而己不見，無善而己愛之者，何也？智不周其惡，而義不能割其情也。
（卷四十七 劉廙政論）
339. Why is it that a leader cannot see the wrongdoings of the unscrupulous people around him and spoil those who are unrighteous? This is because he is not wise enough to recognize the wrongdoings of unscrupulous people. Also, his determination to uphold morality and justice is not strong enough to enable him to break free from personal bias and preference.
Scroll 47: Liu Yi Zheng Lun
Human Sentiments
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340.行善者則百姓悅，行惡者則子孫怨。是以明者，
可以致遠，否者以失近。（卷四十 新語）
340. A ruler imposing virtuous principles to govern his
state is appreciated by the people. A wicked ruler, on the
contrary, is blamed and hated even by his own descendants.
Therefore, a virtuous ruler can attract people from afar
to submit to him, while a wicked ruler can even lose his
closest relatives.
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341.我聞忠善以損怨，不聞作威以防怨。
（卷五 春秋左氏傳 中）
341. I have heard that loyalty, sincerity and kindness could reduce enmity and hatred, but I have never heard that wielding power and authority over others could prevent enmity and hatred from happening.
Scroll 5: Chun Qiu Zuo Shi Zhuan, Vol. 2
Human Sentiments
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342.周公謂魯公曰：「君子不施其親，不使大臣怨乎
不以。故舊無大故，則不棄也。無求備於一人。」
（卷九 論語）
342. The Duke of Zhou told his son Boqin, the Duke of Lu:
“A superior person does not distance himself from his family
and relatives, and he will never cause government officials
to complain about not being assigned important duties. If
an old friend has not erred terribly, do not abandon him.
Do not demand perfection from a person.”
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343.君子所惡乎異者三：好生事也，好生奇也，好變常也。好生事則多端而動眾，好生奇則離道而惑俗，好變常則輕法而亂度。故名不貴苟傳，行不貴苟難。純德無慝，其上也；伏而不動，其次也；動而不行，行而不遠，遠而能復，又其次也；其下遠而已矣已矣作不近也三字。（卷四十六 申鑒）
343. A superior person dislikes three types of behavior that diverge from the norm:
1. A fondness for stirring up controversies.
2. A fondness for creating bizarre mysteries.
3. A fondness for changing rules and regulations.
The fondness for stirring up controversies will create commotions. The fondness for creating bizarre mysteries will defy virtues and upset social customs and practices.
Human Sentiments
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The fondness for changing rules and regulations will
undermine laws and confuse the standards of behavior.
Thus, there is nothing noble about gaining temporary fame,
or overcoming a difficult task resigned to circumstances.
The highest form of deed is one that is pure without any
trace of wickedness. Next to it, is being able to subdue the
rising of improper thoughts. Next to that, is being able to
stop improper thoughts from turning into actions. If when
the improper thoughts are turned into actions, at least
keeping the actions from becoming too outrageous, and
steering these actions back to the right path without delay.
The worst deed would be deviating too far from the right
path without any awareness of this happening.
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才德
Talents and Virtues
344.故曰，百言百當，不若舍趣而審仁義也。
（卷三十五 文子）
344. Rather than hoping that everything we say is a suitable piece of advice that should be accepted, why not deliberate whether what we say is pertinent to benevolence and righteousness?
Scroll 35: Wen Zi
Talents and Virtues
424Qunshu Zhiyao 360
345.故作者不尚其辭麗，而貴其存道也；不好其巧
慧，而惡其傷義也。（卷四十七 政要論）
345. A piece of writing should not be esteemed for
its grandiose writing style. Instead, writing should be
esteemed because it can preserve the tradition of virtue.
The rhetorics need not be clever and decorative, but it
should be careful not to injure morality.
Scroll 47: Zheng Yao Lun
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朋黨
Formation of Cliques
346.故《洪範》曰：「無偏無黨，王道蕩蕩。」
（卷三十九 呂氏春秋）
346. The book of Hong Fan said: “No favor to anyone, no cronies in the government. The righteous path taken by the former sage-kings was fair and mighty.”
Scroll 39: Lü Shi Chun Qiu
Formation of Cliques
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347.君以世俗之所譽者為賢智，以世俗之所毀者為不
肖，則多黨者進，少黨者退，是以群邪比周而蔽賢，
忠臣死於無罪，邪臣以虛譽取爵位，是以世亂愈甚，
故其國不免於危亡。（卷三十一 六韜）
347. When a leader mistakes a person accepted by
marketable social standard as a wise person, and mistakes
another defamed by society as an unworthy person, this
will cause people with the support of a faction to be
appointed while those who are not part of a faction cannot
get any promotion. As a result, the malicious factions
will band together to oust the virtuous and the able;
loyal ministers who are innocent will be condemned to
death, while ministers with undeserved reputation will be
knighted. So the days will become more tumultuous and
the survivability of the country will be numbered.
Scroll 31: Liu Tao
427
辨物
Differences that Matter
348.賢者狎而敬之，畏而愛之。愛而知其惡，憎而知其善。（卷七 禮記）
348. Stay close to the virtuous but accord them with due respect. See them as formidable but regard them with admiration. Be aware of the shortcomings in those we love and recognize the goodness in those we detest.
Scroll 7: Li Ji
Differences that Matter
428Qunshu Zhiyao 360
349.子曰：「君子泰而不驕，小人驕而不泰。」
（卷九 論語）
349. Confucius said: “A superior person is self-confident
without being arrogant. A petty person is arrogant yet lacks
self-confidence.”
Scroll 9: Lun Yu
429
350.子曰：「君子不以言舉人，不以人廢言。」
（卷九 論語）
350. Confucius said: “A superior person does not recommend a person on account of what he says. Neither does he dismiss what is said on account of the speaker.”
Scroll 9: Lun Yu
Differences that Matter
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351.得十良馬，不如得一伯樂；得十利劍，不如得一
歐冶。多得善物，不如少得能知物。知物者之致善
珍，珍益廣，非特止於十也。
（卷四十四 桓子新論）
351. It is better to acquire one remarkable horse expert like
Bo Le than to own ten superb horses. It is better to acquire
one exemplary swordsmith like Ou Yezi than to own ten
sharp swords. Acquiring many possessions is not as useful
as acquiring a few experts who can identify exquisite items
for you. The experts can help you to source and collect
more valuable items, and the total number of possessions
you own could be more than tenfold greater in the end.
Scroll 44: Huan Zi Xin Lun
431
352.傳曰：「不知其子，視其友；不知其君，視其左右。」靡而已矣！（卷三十八 孫卿子）
352. An ancient text said: “If you do not understand the son, just look at his friends and you will find the answer. If you do not understand the leader, just look at the ministers by his side and you will find the answer.” Like-minded people will seek each other’s company.
Scroll 38: Sun Qing Zi
Differences that Matter
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353.孟子曰：「仁之勝不仁也，猶水之勝火也。今之
為仁者，猶以一杯水，救一車薪之火也，不息則謂水
不勝火者，此與於不仁之甚者也。」
（卷三十七 孟子）
353. Mencius said: “Benevolence subdues its opposite
just as water subdues fire. Nowadays, those who claim
to implement a benevolent government do it as if with
one cup of water they could save a whole wagonload of
burning fuel, and when the flames are not extinguished,
then say that water cannot subdue fire. This is worse than
a government that is not benevolent because in the end,
even the small amount of benevolence will be lost.”
Scroll 37: Meng Zi
433
354.將叛者其辭慚；中心疑者其辭枝；吉人之辭寡；躁人之辭多；誣善之人，其辭游；失其守者，其辭屈。（卷一 周易）
354. Potential rebels would reveal shades of guilt on their faces when they speak. People who have doubt in their mind would speak incoherently like branches spreading out in a disorderly fashion. Kind people would speak little while impetuous people talk volubly. Those who malign the kind-hearted would speak without focus. As for those who have lost their personal integrity, their words would reflect the crookedness of their minds.
Scroll 1: Zhou Yi
Differences that Matter
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355.國家將舊無將字補之有失道之敗，而天乃先出災害，
以譴告之；不知自省，又出怪異，以警懼之；尚不知
變，而傷敗乃至。以此見天心之仁愛人君，而欲止其
亂也。（卷十七 漢書五）
355. When a nation is about to fall because of the prevalence
of moral decadence, natural disasters will happen as a
warning to the leader of the state. If the leader is still
oblivious to this and does not know how to reflect upon
himself, abnormal and strange events will occur to
frighten him. If he still does not try to correct things,
harm and defeat will set in. Thus, it can be seen that Tian
(heaven) is kind to the leader and hopes to stop him from
making disastrous decisions.
Scroll 17: Han Shu, Vol. 5
435
因果
Cause and Effect
356.惟上帝弗常，作善降之百祥，作不善降之百殃。爾惟德罔小，萬邦惟慶；爾惟弗德罔大，墜厥宗。
（卷二 尚書）
356. The Divine being will not bestow blessings or cast curses on one family alone. Those who do good deeds will be blessed with luck and fortune, while those who do bad deeds will be plagued with misfortune. Even small virtuous deeds can cause the whole nation to rejoice; while bad deeds, even if they are just minor offenses, may cause the whole nation to crumble.
Scroll 2: Shang Shu
Cause and Effect
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357.存亡禍福，皆在己而已。天災地妖，弗能加也。
（卷十 孔子家語）
357. Life or death, fortune or misfortune, are all but the
result of our own doings. When people accumulate a
multitude of meritorious deeds, no natural catastrophe
will befall them.
Scroll 10: Kong Zi Jia Yu
437
358.故見祥而為不可，祥必為禍！（卷四十 賈子）
358. When people behave badly upon the learning of good omens, the good omens will change to become disasters.
Scroll 40: Jia Zi
Cause and Effect
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359.天作孽猶可違，自作孽弗可逭。（卷二 尚書）
359. Natural disasters can be averted as long as people are
willing to abandon their devious ways and do more good
instead. But if they continue to commit bad deeds without
remorse, they will never be able to escape the onslaught of
misfortunes.
Scroll 2: Shang Shu
439
360.聖人執左契，而不責於人。有德司契，無德司徹。天道無親，常與善人。（卷三十四 老子）
360. The sages are like creditors who hold on to the left side of a contract, but who do not use it to pressure debtor to return the borrowed goods. The virtuous, just like the sages, are always giving but not collecting. On the other hand, unscrupulous people are like tax collectors who are always collecting but not giving. In the way of heaven, there is no partiality of love; it is always on the side of the good man.17
Scroll 34: Lao Zi
17In ancient China, the “contract” was a bamboo piece divided into half, with the list of borrowed items engraved on each half—the left half with the debtor’s name is retained by the creditor, the right half with the creditor’s name is retained by the debtor. When goods are returned, both halves are matched to authenticate the contract.
Cause and Effect
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Glossary*
Bao Pu Zi
Bao Pu Zi 抱朴子 was written in the Eastern Jin dynasty (317–420)
by Ge Hong 葛洪. He was a believer of Daoism and a medical
specialist, and practiced the skill of making pills for immortality.
Chang Yan
Chang Yan 昌言 contains the frank and open advice given
by Zhongchangzi 仲長子. Zhongchangzi promotes propriety,
righteousness, integrity and moral shame. He advises rulers to
deploy able and virtuous people and advocates the adherence to
strict laws. The book, which is also known as 仲長子昌言 (The
Frank Advice of Zhong Chang Zi), mainly discusses how a ruler
can rule a country properly. This entire book was still preserved
during the Song dynasty (960–1279), but now it no longer exists in
its entirety.
Chun Qiu Zuo Shi Zhuan
Chun Qiu Zuo Shi Zhuan 春秋左氏傳 (Commentary of Zuo on
the Spring and Autumn Annals) or Zuo Zhuan 左傳 is sometimes
known as the Chronicle of Zuo. It is among the earliest Chinese
works of narrative history and covers the period from 770-476
BC. It is one of the three commentaries to the Spring and Autumn
Annals. Zuo Zhuan was traditionally attributed to Zuo Qiu Ming 左
丘明 from Lu (state) at the end of the Spring and Autumn period**
(770-476 BC), but the actual compiling time was the mid-Warring
States period (475–221 BC).
Cui Shi Zheng Lun
崔寔, or sometimes known as Cui Shi 崔氏, was a political theorist
from the Eastern Han dynasty (25–220). He was known for his
filial piety. Cui Shi was a government official who was thrifty and
morally upright. Cui Shi Zheng Lun 崔寔政論 (Political Treatise by
Cui Shi), discusses many contemporary issues. The characteristic
feature of this work is its directness.
*The references are primarily from wikipedia.org, chinaculture.org, and chinaknowledge.
org websites, and Lü et al., Qunshu Zhiyao Kaoyi.
**The Spring and Autumn Period starts from 770 BC when King Ping of Zhou moved
the capital of Zhou dynasty east from Haojing to Luoyi and ends at 476 BC when the
States of Han, Wei and Zhao divided the Jin territory between themselves (known as
the “Three Jin Territories” or “The Partition of the Jin State”, the watershed between the
Spring and Autumn and Warring States period.)
441
Dian Lun
Dian Lun 典論 (Critique of Literature) was written by Cao Pi 曹丕 (187–226). Cao Pi was formally known as Emperor Wen 文帝 of the kingdom of Wei 魏國. He was the first emperor of the state of Cao Wei 曹魏 during the Three Kingdoms period (220–265) and the second son of the late Han dynasty (25–220) warlord Cao Cao 曹操.
Dian Yu
The author of Dian Yu 典語 (Political Discourse) is Lu Jing 陸景 (250–281). Lu Jing lived for only 31 years but he wrote many books, all of which were lost except Dian Yu. This book discusses politics and stresses on paying high salaries to government officials to eradicate corruption.
Fu Zi
Fu Zi 傅子 was written by Fu Xuan 傅玄, who was from the Western Jin dynasty (265–317). His book mentions that nature goes according to the flow of Qi 氣. Generally, Fu Xuan criticizes the existence of gods and mysteries. He proposes that the majority of the people should become farmers rather than scholars, businessmen, and laborers.
Guan Zi
Guan Zi 管子 discusses Legalism, Confucianism, Daoism, as well as military and agricultural aspects. Its abundance of historical information brings about great research value. It is said that the book was produced by Guan Zhong 管仲 , who lived in the Spring and Autumn period (770-476 BC). However, the existing Guan Zi, which was compiled by Liu Xiang 劉向 of the Western Han dynasty (206 BC–9 AD), only has 76 remaining chapters. Its contents are classified into 8 categories.
Guo Yu
Guo Yu 國語 (Discourses of the States) is regarded as a more detailed version of the Spring and Autumn Annals. It is a historical miscellanea about persons, events, and sayings of eight states, including Zhou, Lu, Qi, Jin, Zheng, Chu, Wu, and Yue during the Western
Zhou dynasty (1046–771 BC) and the Spring and Autumn period (770-476 BC). The records of Guo Yu are invaluable original historical materials; hence Sima Qian 司馬遷 absorbed many historical materials from it when he wrote Shi Ji 史記.
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Han Shi Wai Zhuan
Han Shi Wai Zhuan 韓詩外傳 is sometimes translated as
Illustrations of the Didactic Application of the Classic of Songs by
Han Ying 韓嬰. It is a commentary and complement to the Shi Jing
詩經 (Book of Odes) by Han Ying.
Han Shu
Han Shu 漢書 is sometimes translated as the History of the [Former]
Han Dynasty or Book of Han. It offers a detailed history of the Western
Han dynasty (206 BC–9 AD), and biographies of many individual
figures help to supplement the historical facts. Han Shu has 100
chapters. The author, Ban Gu 班固, started to write Han Shu based
on Hou Zhuan 後傳 (Later Traditions) written by his father Ban Biao
班彪 , but Ban Gu died and left the book unfinished in 92 AD. Ban
Gu’s sister Ban Zhao 班昭 continued working on it. It is regarded as
one of the Four Histories 四史 of the Twenty-Four Histories canon.
Han Zi
Han Zi 韓子 is also known as Han Fei Zi 韓非子. It is the work of
Han Fei 韓非 (280–233 BC), who was a great master of the Legalist
school during the Warring States period (475–221 BC), and was the
disciple of Xunzi 荀子. Han Fei inherited the theory from his teacher
Xunzi, which says human nature is evil, and proposed to govern a
country with punishment and reward.
He Guan Zi
He Guanzi 鶡冠子 was from the state of Chu in the Spring and
Autumn period (770-476 BC). He used a fighting bird’s feathers to
make his headwear (guan 冠); hence he got the name He Guanzi.
His book has 19 chapters and centers around Daoism.
Hou Han Shu
Hou Han Shu 後漢書, which is also translated as History of the
Later Han Dynasty or Book of the Later Han, is a second work after
Han Shu. The book covers the history of the Eastern Han period
(25–220), and was compiled in the 5th century by Fan Ye 范曄
(398–445). Like the Han Shu, Hou Han Shu is part of the early four
historiographies of the Twenty-Four Histories canon.
Huai Nan Zi
Huai Nan Zi 淮南子 was compiled by Western Han dynasty’s (206
BC–9 AD) Liu An 劉安 and some of the people who visited and
stayed with him. It is also known as Huai Nan Hong Lie 淮南鸿烈.
The writings exemplify Daoist thinking of the highest level, although
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it should be noted that the book also combines Confucianism, Legalist thinking, ideas of Yin and Yang, as well as the Five Elements. It also records many legends and fairytales.
Huan Zi Xin Lun
Huan Zi Xin Lun 桓子新論 was written by Huan Tan 桓譚 (20 –56), a philosopher from the Eastern Han dynasty (25–220). He was widely read and good at music. The writings of Huan Tan had influenced the development of atheist thinking.
Jia Zi
Jia Zi 賈子 was written by Jia Yi 賈誼 (200–168 BC) from Luoyang. Jia Yi was a famous politician and writer. Jia Zi is also known as Xin Shu 新書. Jia Yi commented on contemporary politics numerous times and suggested the combination of power between the different states (as opposed to an individual ruler’s power) and the concentration on agriculture more than business.
Jiang Zi Wan Ji Lun
Jiang Zi Wan Ji Lun 蔣子萬機論 can be translated as Memorials to the Emperor by Jiang Zi. It was written by Jiang Ji 蔣濟 to King Wen 魏文帝 from the kingdom of Wei during the Three Kingdoms period (220–265).
Jin Shu
Jin Shu 晉書 is one of the official Chinese historical works. It covers the history of the Jin dynasty from 265 to 420. It was written by a number of officials who were commissioned by the court of the Tang dynasty (618–907). The lead editor was the prime minister Fang Xuan Ling 房玄齡. Jin Shu draws mostly from the official documents in earlier archives. The book also includes the history of the Sixteen Kingdoms which were contemporaneous with Eastern Jin (317–420). Several essays in the biographical volume were composed by Emperor Taizong of the Tang dynasty.
Kong Zi Jia Yu
Kong Zi Jia Yu 孔子家語 is sometimes known as the Familiar Discourses of Confucius. It is a book of famous sayings by Confucius compiled by Wang Su 王肅.
Lao Zi
Lao Zi 老子 (also known as Dao De Jing 道德經) is a Daoist philosophical work written in verse. The book has 81 chapters and is divided into two parts, namely dao (the Way) and de (virtues). It
444Qunshu Zhiyao 360
is regarded as the greatest classic of Daoism.
Li Ji
Li Ji 禮記 is variously translated as the Record of Rites, Classic of
Rites, Book of Rites, or Book of Customs. It was one of the Wu Jing
五經 (Five Classics). It describes the social forms, governmental
system, and ancient/ceremonial rites of the Zhou dynasty (1046–
256 BC). The original text is believed to have been compiled by
Confucius himself, but sadly, many Confucian classics (including
this book) were destroyed during the rule of Qin Shi Huang 秦始
皇, the "First Emperor of Qin dynasty" (221–206 BC). Hence, the
edition usually referred to today was edited and reworked by various
scholars during the Han dynasty (206 BC–220 AD), including Dai
De 戴德 (also called Senior Dai), who reworked the text in the 1st
Century BC, and his younger brother Dai Sheng 戴聖 (Junior Dai).
The Record of Rites known today is attributed to Dai Sheng.
Lie Zi
Lie Zi 列子 is an eight-volume book based on the compilation
of ideas from many books. Lie Zi discusses politics, economics,
military matters, philosophy, customs, and the natural sciences.
Liu Tao
Liu Tao 六韜, or the Six Strategies, is a famous book on the art of
war in ancient China. It consists of 6 chapters and 60 articles in
total, and it is the longest work on military strategies during the
pre-Qin days (before 221 BC). After the Western Han dynasty (206
BC–9 AD), Liu Tao began to spread widely. After the Tang dynasty
(618–907), militarists often quoted from Liu Tao. It was regarded
as the indispensable book for militarists in the Song dynasty (960–
1279).
Liu Yi Zheng Lun
Liu Yi Zheng Lun 劉廙政論 can be translated as Political Treatise
by Liu Yi. This 5-scroll book only has eight chapters left at present.
Lü Shi Chun Qiu
Lü Shi Chun Qiu 呂氏春秋, also known as Spring and Autumn
Annals of Premier Lü Bu Wei, is an encyclopedic Chinese classic
compiled around 239 BC under the patronage of Chancellor Lü Bu
Wei 吕不韋 of the Qin dynasty (221–206 BC). Its content is wideranging
and includes Confucianism, Daoism, as well as musical,
military and agricultural aspects. It is an important reference for
the research on the history of the early state of Qin. It is known for
445
its collection of anecdotes.
Lun Yu
Lun Yu 論語 (Analects of Confucius) was written by the disciples of Confucius during the Spring and Autumn period through to the Warring States period (475–221 BC). The Analects records the words and acts of Confucius and his disciples as well as the discussions they held. It offers the essential material for studying Confucianism. The chapters in the Analects are grouped by individual themes.
Mao Shi
Mao Shi 毛詩 (Classic of Poetry – Mao’s Edition), is also called Shi Jing 詩經 or the Classic of Poetry, Book of Songs, Book of Odes, or sometimes known simply by its original name, The Odes. It is the earliest existing collection of Chinese poems and songs. It comprises 305 poems and songs, with many ranging from 10–7 BC. As with all great literary works of ancient China, Shi Jing has been annotated and commented on numerous times throughout history. The annotations by the Han dynasty (206 BC–220 AD) scholar Mao Heng 毛亨 and his nephew Mao Chang 毛萇 are most well known and are considered authoritative.
Meng Zi
The main content of Meng Zi 孟子 (Book of Mencius) is the sayings of Mengzi or Mencius 孟子 and his disciples. Mencius proposed a theory of virtuous benevolence. He believes that humans are born with four moral characters: benevolence, righteousness, propriety, and wisdom. Humans would lose these moral characters if they did not maintain or develop them through practice. Hence, he insists that people pay attention to inner cultivation. Mencius proposed to engage benevolence to gain the allegiance of other countries instead of war.
Mo Zi
Mozi 墨子 was the founder of the Mohist School. He lived in the state of Lu 魯國, between the late Spring and Autumn period (770-476 BC) and the Warring States period (475–221 BC). Mozi thinks that Confucianism centers too much on proprieties. He believes in serving the interests of others by greatly sacrificing oneself. Further, he opposes invasion and war. The book Mo Zi is a philosophical text compiled by Mohists based on Mozi’s thoughts.
Qian Fu Lun
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Qian Fu Lun 潛夫論 (Comments of a Recluse) was written by Wang
Fu 王符 during the Eastern Han dynasty (25–220). The work
was named as such to hide his identity from the public. Wang
Fu criticized the contemporary government and revealed the
misconduct of government officials, including their extravagance
and oppression of the people.
San Lüe
San Lüe 三略 (Three Strategies) is divided into three parts: Shang
Lüe 上略, Zhong Lüe 中略, and Xia Lüe 下略. The first two parts
quote from military writings of the past, Jun Chen 軍讖 (Military
Prophecies) and Jun Shi 軍勢 (Military Power) and elaborates them,
while the third part is the author’s own discussion. Some attribute
the work to Huang Shi Gong 黃石公, but in recent research, it is
said that this book was written by an anonymous person between
the Qin dynasty (221–206 BC) and Han dynasty (206 BC–220 AD).
Shang Jun Zi
Shang Jun Zi 商君子 was written by Shang Yang 商鞅 and his students.
Shang Yang was an outstanding politician during the Warring States
period (475–221 BC). He believes in innovation. His theory has helped
Qin Shi Huang 秦始皇 (259–210 BC) unify China.
Shang Shu
Shang Shu 尚書 (Classic of History) or Shu Jing 書經 is a compilation
of documentary records related to events in ancient Chinese history.
Other translated titles of the book include Classic of Documents, Book
of History, or Book of Documents.
Shen Jian
Shen Jian 申鑒 (Mirrors of the Past, Lessons for the Future) was written
by Xun Yue 荀悦. Xun Yue was a politician and historian from the
late Eastern Han dynasty (25–220) who advocated Confucianism.
The book Shen Jian, which is divided into five chapters, uses historical
examples as advice on how to rule a country. It emphasizes benevolence
and righteousness as the moral foundation of human beings.
Shen Zi
Shen Zi 慎子 is a Legalist text by Shen Dao 慎到 (395–315 BC) from
the Warring States period (475–221 BC). Shen Dao believes in the use
of law to govern a country.
Shi Ji
Shi Ji 史記 (Records of History or Records of the Grand Historian),
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written from 109–91 BC, was the Magnum opus of Sima Qian 司馬遷. Sima Qian recounted Chinese history from the time of the Emperor Huang (2600 BC) until Sima Qian’s own time, the Western Han dynasty (206 BC–9 AD) under the reign of Emperor Han Wu Di 漢武帝. It covers more than 3,000 years of Chinese history, and is divided into 130 scrolls. When compiling this book, Sima Qian consulted a wealth of literatures as well as archives and ancient books written by ordinary people. Interviews and field investigations were also employed to ensure the accuracy of the content. As the first systematic text on the history of ancient China, Shi Ji profoundly influenced Chinese historiography and prose.
Shi Zi
The book Shi Zi 尸子 was authored by Shi Jiao 尸佼 (390–330 BC) who lived in the state of Jin during the Warring States period (475–221 BC). Legend says that he was the teacher of Shang Yang 商鞅.
Shu Zhi
San Guo Zhi 三國志 (Records of the Three Kingdoms) is a 65-volume historical record on the three kingdoms of Wei, Shu and Wu (220–265). San Guo Zhi is divided into three books, and Shu Zhi 蜀志 (Book of Shu or Collected Biographies of the Kingdom of Shu) is one of them. Shu Zhi contains 15 volumes. San Guo Zhi records the important figures of that period. The histories of the ethnic minorities in China and those of the neighboring countries are also included. It was written mainly as a series of biographies by Chen Shou 陳壽 during the Jin dynasty, (265–420) and was annotated by Pei Song Zhi 裴松之 in Song (state) of the Southern dynasty (420–589).
Shuo Yuan
Shuo Yuan 說苑 (The Garden of Stories) was written by Liu Xiang 劉向 during the Western Han dynasty (206 BC–9 AD). It contains anecdotes from the ancient Qin dynasty (221–206 BC) to the Han dynasty (206 BC–220 AD), with arguments to publicize political thoughts, ethics, and morality propounded by Confucianism.
Si Ma Fa
Si Ma Fa 司馬法 (The Methods of Sima) is a book of military systems from ancient times. It summarizes the use of proprieties to manage the army during the Shang (1600–1046 BC) and Zhou dynasties (1046–256 BC).
Sun Qing Zi
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Sun Qing Zi 孫卿子 was also known as Xun Kuang 荀况 or Xunzi
荀子. He was a famous philosopher and educator from the state of
Zhao during the late Warring States period (475–221 BC). The work
Sun Qing Zi revolves around nature, understanding knowledge,
logical thoughts, ethical management, and how to rule a country.
Sun Zi
Sun Zi 孫子 or Sun Zi Bing Fa 孫子兵法 (Sun Zi’s Art of War) is
the world’s earliest military book extant in China. After the Song
dynasty (960–1279), it was listed as the first book of the Seven
Military Classics. This book was written by Sun Wu 孫武 at the end
of the Spring and Autumn period (770-476 BC). It has 13 articles
in total.
Ti Lun
Ti Lun 體論 (A Discourse on the Nature of Being) was written by
Du Shu 杜恕. There are altogether 8 chapters in this book. In Ti
Lun, Du Shu describes how to use proprieties in the five moral
relationships and in politics.
Wei Liao Zi
The book Wei Liao Zi 尉繚子, authored by Wei Liao 尉繚, is about
the management of army and power.
Wei Zhi
Wei Zhi 魏志 (Book of Wei or Collected Biographies of the Kingdom of
Wei) is from San Guo Zhi 三國志 (Records of the Three Kingdoms).
Wei Zhi consists of 30 volumes.
Wen Zi
Wen Zi 文子 has 12 volumes and elucidates the doctrine of Daoism.
This book is believed to be written around the middle to late
Warring States period (475–221 BC).
Wu Yue Chun Qiu
Wu Yue Chun Qiu 吴越春秋 (Spring and Autumn Annals of Wu and
Yue) is a historical record of the states of Wu and Yue during the
Spring and Autumn period (770-476 BC), and is attributed to Zhao
Ye 趙曄.
Wu Zhi
Wu Zhi 吴志 (Book of Wu or Collected Biographies of the Kingdom
of Wu), is also from San Guo Zhi 三國志 (Records of the Three
Kingdoms). It consists of 20 volumes.
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Wu Zi
Wu Zi 吴子 records the discussion of war strategies between the Senior General, Wu Qi 吴起, and the Marquess Wen of Wei 魏文侯 and the Marquess Wu of Wei 魏武侯.
Xiao Jing
Xiao Jing 孝經 (Doctrine of Filial Piety), is also known as the Classic of Filial Piety. It is a Confucian classic giving advice on filial piety. This document probably dates back to 400 BC. Its true authorship is unknown, although the work is often attributed to one of Confucius’s disciple named Zengzi 曾子, who recorded the conversations between his teacher Confucius and himself.
Xin Xu
Xin Xu 新序 (The New Order) was written by Liu Xiang 劉向. Its main theme revolves around a benevolent government, as propounded by Confucianists. Liu Xiang saw the Han dynasty (206 BC–220 AD) weakening, so he wrote Xin Xu to criticize the ruler and to offer advice to government officials. He mocked feudalism and voiced men’s dissatisfaction with a feudal lord. As the focus is on pre-Qin (before 221 BC) experiences, the historical facts were not carefully verified. However, given the frequent use of fables, Xin Xu is of great literary value.
Xin Yu
The book Xin Yu 新語 (New Commentaries) was written by Lu Jia 陸賈 in the early Han dynasty. However, the title Xin Yu was not given by Lu Jia himself. This book shows Lu Jia’s attempt to help the first emperor of the Han dynasty (206 BC–220 AD), Han Gao Zu 漢高祖, summarize the lessons learned from the Qin (221–206 BC) and Han dynasties. The book promotes the use of Dao to govern a country.
Yan Tie Lun
Yan Tie Lun 鹽鐵論 (Discourse on Salt and Iron) was written by Huan Kuan 桓寛 during the Western Han dynasty (206 BC–9 AD). This 10-volume, 60-chapter book records the debates between the Han government and more than 60 virtuous scholars and intellectuals in Chang’an. The main debate was on the state monopole over salt and iron production and distribution in 81 BC, but issues of politics, economy, culture, and military matters were also brought up.
Yan Zi
The book Yan Zi 晏子 was written by Yan Ying 晏婴 from the
450Qunshu Zhiyao 360
Spring and Autumn period (770-476 BC). Yan Ying served as
a government official for Duke Ling of the state of Qi 齊靈公,
Duke Zhuang of Qi 齊莊公 and Duke Jing of Qi 齊景公. Yan Ying
encourages the thrifty management of the government. He also
believes in reducing punishment and taxes.
Yin Mou
Yin Mou 陰謀 (Secret Strategies) is a record of the questions and
answers between Jiang Tai Gong 姜太公 and King Wu 周武王 of
Zhou dynasty (1046–256 BC) with respect to the ways of ruling a
country and educating its people.
Yin Wen Zi
Yin Wen Zi 尹文子 was written by Yin Wen 尹文 during the
Warring States period (475–221 BC) is divided into two parts.
This philosophical treatise mainly describes the principles of good
politics. Yin Wen said: “If one cannot rule by the principles of Dao,
then use the law. If laws do not work, use tactics. If tactics fail, use
authority. Finally, if authority has no effect, use force/influence.”
Yu Zi
The author of the book Yu Zi 鬻子 is uncertain. The book offers
thorough knowledge of kind and compassionate governing of a
country. The welfare of the people is considered as the priority.
Also, Dao is promoted in Yu Zi.
Yuan Zi Zheng Shu
Yuan Zi Zheng Shu 袁子正書 was written by Yuan Zhun 袁准. Yuan
Zhun believes that one has to strike a balance between virtues and
laws when ruling a country.
Zeng Zi
Zengzi 曾子, also known as Zengsen 曾参 (505–436 BC) was a
student of Confucius from the state of Lu (1042–249 BC). He was
famous for his filial piety. The book expounds Zengzi’s thoughts
and has 18 chapters.
Zheng Yao Lun
Zheng Yao Lun 政要論 (A Discourse on the Importance of Politics)
was written by Huan Fan 桓范 from the Three Kingdoms (220–
265). This book discusses ways to deploy government officials.
Huan Fan believes that a country’s prosperity is dependent on a
leader’s humility and receptiveness of the advice given to him.
451
Zhong Lun
Zhong Lun 中論 (A Discourse on the Middle Way) was written by Xu Gan 徐干, a philosopher and poet. He was among the Jian-an-qi-zi 建安七子 or the seven famous poets in the late Eastern Han dynasty (25–220) who upheld Confucianism. Xu Gan was against exegetical studies. He believes that righteousness is of primary importance.
Zhou Li
Zhou Li 周禮 (Rites of Zhou) is one of three ancient ritual texts listed among the classics of Confucianism. It was later renamed Zhou Li by Liu Xin 劉歆. For many centuries this book was joined with the Li Ji 禮記 (Record of Rites) and the Yi Li 儀禮 (Etiquette and Rites) as the Three Rites of Chinese literature.
Zhou Shu
Zhou Shu 周書 (Book of Zhou or Documents of Zhou) records the official history of the Northern Zhou dynasty (557–581) and ranks among the official Twenty-Four Histories 二十四史 of imperial China. It was compiled by the Tang dynasty (618–907) historian Linghu Defen 令狐德棻 and was completed in 636 AD. It consists of 50 scrolls. Some chapters have been lost and were replaced by other sources.
Zhou Yi
Zhou Yi 周易 (Book of Changes) or Yi Jing 易經 dates back to 2800–2737 BC, the divinity system developed over time to become the most influential philosophy in the literature and government administration of the Zhou dynasty (1046–256 BC). Later, during the time of Spring and Autumn period (770-476 BC), Confucius is traditionally said to have written the Shi Yi 十翼, Ten Wings, a group of commentaries on Yi Jing. By the time of Emperor Han Wu Di 漢武帝 of the Western Han dynasty (206 BC–9 AD), Shi Yi was often called Yi Zhuan 易傳 (Commentary on the Yi Jing).
Zhuang Zi
Zhuang Zi 莊子, sometimes called the Book of Zhuang Zi, is a collection of the sayings of the Daoists written by Zhuang Zhou 莊周 and his students. Zhuang Zhou was a thinker from the Warring States period (475–221 BC). The book originally had 52 sections, but only 33 sections remain now. Being an important classic of Daoism, the content of Zhuang Zi is very close to that of Lao Zi. Zhuang Zi expresses the Daoist philosophy with many fables, leaving many vivid stories to later generations.
452Qunshu Zhiyao 360
453
Bibliography
Books
Li, Bing Nan. “Xue-er” 學而, Chap. 1 in Lunyu Jiang Yao 論語講
要 [An Explanation on the Main Points of Analects . In Chinese.]Taiwan: Fufong Press, 2009. Also available at http://www.minlun.org
.tw/1pt/1pt-4-2/03-01.htm.
Lin, Yutang. The Wisdom of Confucius. ed. Li, Ming. Part I and II.
Taipei: Cheng Chung Book Co., Ltd., 1994.
Lü, X. Z., B. Y. Zhao, and Y. W. Zhang, eds. Qunshu Zhiyao Kaoyi. [In
Chinese.] 4 vols. Tuan Jie Press, 2011.
E-Books
Eno, Robert. trans. The Analects of Confucius: An Online Teaching
Translation. version 2.0, 2010. ebook. http://www.indiana.edu/~p374
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(PDF version updated to 2.1).
Legge, James. trans. Confucian Analects. vol. 1, Project Gutenberg
ebook, 2009. http://www.gutenberg.org/files/4094/4094-h/4094-h
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—. Dao De Jing. Project Chinese Text. http://ctext
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—. Xiao Jing. Project Chinese Text. http://ctext.org
/xiao-jing.
Muller, Charles. trans. The Analects of Confucius.
http://www.acmuller.net/con-dao/analects.html.
Dictionary
Han Dian Chinese Dictionary Online, 漢典 [In Chinese.]
http://www.zdic.net/.
Oxford Chinese Dictionary: English-Chinese, Chinese-English. Edited
by Julie Kleeman and Harry Yu. China: C&C Offset Printing Co.
, Ltd., 2010.
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“A Universal Guide for China Studies,” http://chinaknowledge.org
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/Literature/Historiography/shibu.html.
China Culture. http://www.chinaculture.org/gb/en_aboutchina
/node_59.htm.
Chung Yoon-Ngan to [email protected], asiawind.com mailing
list, July 11, 1998, Son of Heaven, http://www.asiawind.com/pub
/forum/fhakka/mhonarc/msg00956.html.
“Dao De Jing,” chap. 63. Green Way Research, last modifed November
18, 2011, http://www.egreenway.com/taoism/ttclz63.htm.
“Emperor Taizong,” Wikipedia, last modified September 23, 2012,
http://en.wikipedia.org/wiki/Emperor_Taizong_of_Tang.
“Empress Zhangsun,” Wikipedia, last modified September 21, 2012,
http://en.wikipedia.org/wiki/Empress_Zhangsun.
“Guanzhong,” Wikipedia, last modified September 18, 2012, http://
en.wikipedia.org/wiki/Guan_Zhong.
“I Ching,” trans. James Legge, TormodKinnes, http://oaks.nvg.org
/re5ra17.html.
“Legalism, Qin Empire and Han Dynasty,” http://www.san.beck.org
/EC16-Legalism.html.
“Liu Tao,” ChinaCulture.Org, http://www1.chinaculture.org/created
/2005-07/20/content_70803.htm.
“Lu (state),” Wikipedia, last modified July 5, 2012, http://en.wikipedia
.org/wiki/State_of_Lu.
“Shih King-The Book of Odes,” trans. James Legge, sina (blog), May
26, 2011, http://blog.sina.com.cn/s/blog_6f58baf001017j4l.html.
“Shuoyuan 說苑 ‘The Garden of Persuasions’,”
http://www.chinaknowledge.de/Literature/Diverse/shuoyuan.html.
“Sun Tzu The Art of War,” trans. Lionel Giles, http://classics.mit.edu
/Tzu/artwar.html.
“Tao Te Ching,” trans. Derek Lin, Tao Te Ching: Annotated &
Explained, SkyLight Paths, 2006, http://www.taoism.net/ttc/complete
455
.htm.
“Tau Teh Ching- Comparisons Projects,” wayist.org, St. Xenophon
library online repository, http://wayist.org/ttc%20compared/chap64 .htm.
“Ten Faults,” chap. 10 in “Complete writings of Han Fei Tzu,” trans. W.K. Liao, http://www2.iath.virginia.edu/saxon/servlet/
SaxonServlet?source=xwomen/texts/hanfei.xml&style=xwomen
/xsl/dynaxml.xsl&chunk.id=d2.10&toc.id=d2.10&doc
.lang=english.
“Xiaohe,” http://history.cultural-china.com/en/47History1920.html.
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世界哲學界
香港哲學界資訊
http://www.hkshp.org/hk.html
中國哲學界資訊
http://www.hkshp.org/china.html
台灣哲學界資訊
http://www.hkshp.org/taiwan.html
英語世界著名哲學系(英)
http://www.hkshp.org/e-phidept.html
哲學網路聯繫(中 英)
http://www.hkshp.org/bookmarks.html
一 ． 大 專 院 校 哲 學 系 網 頁
Hong Kong: Links of Philosophy Society of HKUST http://home.ust.hk/~su_philo/Link.html
Hong Kong: Philosophy JumpStation of HKU Philosophy Department http://www.hku.hk/philodep/www/search.htm
香港中大哲學系中國文化思想網 http://harmonia.arts.cuhk.edu.hk/~cculture/reference.htm
香港中大哲學系之推蔫網頁 http://www.arts.cuhk.edu.hk/~phidept/links.htm
香港中大哲學系教學研究資料庫連結 http://www.arts.cuhk.edu.hk/~phidept/biblio/link.php
中國人民大學哲學系宗教學系主辦哲學在線：人文哲學網之中國港台大學哲學系所會 http://202.112.112.222/resource/ShowArticle.asp?ArticleID=1
中國中山大學哲學系哲學鏈結之哲學機構 http://202.116.73.82/info_Show.asp? ArticleID=404
中國吉林大學哲學基礎理論研究中心之友情鏈結 http://zxjcll.jlu.edu.cn/link.php
中國復旦大學哲學系之網路資源 http://philosophy.fudan.edu.cn/resource/resource_detail.jsp?resourceid=2
中國廈門大學哲學系 http://phi.xmu.edu.cn/p_index.asp
台灣中央大學哲學研究所人間關懷互聯網之相關聯結 http://140.115.105.29/xolife/ulpage/link.htm
台灣中央大學哲學研究所網路資源 http://www.ncu.edu.tw/~phi/link.html
台灣中正大學哲學系之分析哲學中心 http://140.123.21.34/announce/phil/link.htm
台灣佛光大學哲學系所相關網站連結 http://www.fgu.edu.tw/~philosophy/net.htm
台灣東吳大學哲學系之國內外學術網站 http://www.scu.edu.tw/philos/link/link02.htm
台灣東吳大學哲學系之網路資源 http://www.scu.edu.tw/philos/information.htm
台灣南華大學哲學系之友善連結 http://203.72.5.137/modules/mylinks/viewcat.php?cid=13&orderby=ratingA
台灣南華大學哲學系之網路資源 http://mail.nhu.edu.tw/~philos/links.htm
台灣南華大學哲學研究所之網路資源 http://www.nhu.edu.tw/~philos/resource.htm
台灣政治大學哲學系之研究機構連結 http://thinker.nccu.edu.tw/link.htm
台灣華梵大學哲學系之哲學資源 http://univ.edu.tw/univ/hfu/2350/link.htm
台灣輔仁大學哲學系之哲學資源 http://www.philosophy.fju.edu.tw/fjcu/fjcu-2.asp
台灣輔仁大學基本哲學學習網 http://www.fjweb.fju.edu.tw/philosophy/link/Links.asp?title=21
二 ． 大 專 院 校 其 他 部 門 及 附 屬 機 構 網 頁
(Canada) East Asian Library-- University of Toronto Libraries: Chinese Studies-Religion and Philosophy http://eir.library.utoronto.ca/eas/eal/internet_resources/display_links.cfm?language=c&Heading=Religion%20and%20Philosophy
(Germany) Websites of Digital Archive for Chinese Studies (Institute of Chinese Studies, University of Heidelberg) http://www.sino.uni-heidelberg.de/cgi-bin/acwww25/allegro.pl?db=dachs&expand=yes&maxkrztitel=20&TI1=websites&modus=trunkiert
(U.S.A.) Southern Illinois University Carbondale: Chinese Language & Culture Links http://www.siu.edu/~dfll/Chinese/
Hong Kong: CUHK Univiersity Library System- Free Journals On-line http://202.64.132.69/journal.asp?ID=CHINESE&F=T
Hong Kong: CUHK Univiersity Library System- Journals On-line http://202.64.132.69/journal.asp?ID=CHINESE
Hong Kong: HKU Library--Electronic Resources http://sunzi1.lib.hku.hk/ER/subject/hkul/100/ej/1
Hong Kong: Internet Resources of HKUST Library- Humanities and Social Sciences http://library.ust.hk/res/beyond/Asia/Hong_Kong_SAR/Humanities_and_Social_Sciences
Hong Kong: Internet Resources of HKUST Library- Philosophy http://library.ust.hk/res/beyond/Asia/China/Humanities_and_Social_Sciences/Philosophy
Hong Kong: Library of Hong Kong Institute of Education: E-journal http://www.lib.ied.edu.hk/alumni/edej.htm
Hong Kong: Philosophy Links of HKU Digital Libraries http://obelix.lib.hku.hk/irms/philosophy.html
Hong Kong: Philosophy Links of N.A. Library of C.U.H.K. http://www.lib.cuhk.edu.hk/nalib/html/frame/p.htm
香港中文大學崇基學院神學組連結 http://www.cuhk.edu.hk/theology/link_e.html
香港教育學院圖書館之中文期刊連結 http://www.lib.ied.edu.hk/alumni/edej.html
中國人民大學圖書館學科導航 http://www.lib.ruc.edu.cn/old/daohang/society/philosophy/
中國上海社會科學院－學術機構連結 http://203.95.6.5:8080/link/gat.asp
中國上饒師範學院圖書館諮詢部之學科導航 http://tsg.sru.jx.cn/zxxt/%E5%AD%A6%E7%A7%91%E5%AF%BC%E8%88%AA1.htm
中國山東大學之哲學連結 http://www.sky.sdu.edu.cn/lianjie/zhexue.htm
中國山東大學研工部研究生之家之哲學連結 http://www.ygb.sdu.edu.cn/other/lianjie/zhexue.htm
中國山東大學當代社會主義研究所之當代社會主義信息導航 http://www.krics.sdu.edu.cn/daohang/9.htm
中國山東科技大學知識港學術思想站點 http://lib.sdkd.net.cn/fuwu/ShowArticle.asp?ArticleID=6587
中國中山大學古代戲曲與人類口頭和非物質遺產研究所 http://chinese.zsu.edu.cn/xqs/
中國中山大學行政管理研究中心之相關連接 http://home.zsu.edu.cn/xzgl/xianguanlianjie/lsyg1.htm
中國中山大學行政管理研究中心之網站連結 http://cpac.zsu.edu.cn/xianguanlianjie/lsyg1.htm
中國中共山東省委黨校圖書館之網絡導航 http://library.sddx.gov.cn/xuekedaohang.htm
中國中共江蘇省委黨校圖書館之專題導航 http://lib.sdx.js.cn/xxfw/ztdh/ztdh.htm
中國中共江蘇省委黨校圖書館學科導航 http://lib.sdx.js.cn/xkdh/right_3.asp?subtitle=%D1%D0%BE%BF%BB%FA%B9%B9
中國內蒙古大學經濟管理學院經管K線 http://jjxy.imu.edu.cn/e&mK/e&mk200302/concept/xueshu.htm
中國安徽農業大學圖書館之電子期刊連結 http://210.45.183.222/dzqk.htm
中國江蘇省委黨校圖書館之哲學學科建設 http://lib.sdx.js.cn/ckzx/7/phi.htm
中國西昌學院圖書館之中國哲學網路導航 http://lib.xcac.sc.cn:8080/xie/xkdh-zhexue1-china-ziliao.htm
中國西南法律邏輯教與學 http://lawlogic.getbbs.com/Forum/BList.aspx?FID=26566
中國西南政法大學網上法律邏輯教與學 http://lawlogic.getbbs.com/Forum/BList.aspx?FID=26566
中國忻州師範學院圖書館之網絡學術資源導航 http://202.207.136.8/xzjg/lib/zxb/Philosophy/zywz.htm
中國忻州師範學院圖館之哲學專業網站 http://0.07.136.8/xzjg/lib/zxb/Philosophy/zywz.htm
中國武漢大學圖書館之馬克思主義哲學網絡導航 http://www.lib.whu.edu.cn/dh/mks/yjjg.htm
中國社會科學院科研局之常用連結 http://www.cass.net.cn/j02_kyj/lianjie.htm
中國長安大學學生在線之中國文學連結 http://xszx.xahu.edu.cn/new/wlfw/ZGWX.htm
中國南京大學政治與行政管理學系之網絡導航 http://www.nju.edu.cn/njuc/dep/yx/politics/ziyuan.htm
中國南京市委黨校圖書館技術部之專題學術導航 http://www.njdx.gov.cn/tsg/wldh.htm
中國科學技術大學天體物理中心之相關網站 http://st.ustc.edu.cn/lab/tianti/wangzhan.htm
中國陝西大學圖書館之哲學學科導航 http://www.lib.snnu.edu.cn/wldh/xkdh_zx.htm
中國陝西師範大學圖書館之網際資源──論文 http://liberalarts.home.chinaren.com/lunwen.htm
中國深圳大學圖書館網路資源之中國文學類 http://www.lib.szu.edu.cn/szulibhtm/AD_xkzt/BD_wxys/_private/ZGWX.htm
中國深圳市委黨校之網海遨遊 http://www.szps.gov.cn/wldh/2.htm
中國湖南大學中國傳統文化課程相關連接 http://jpkc.hnu.cn/zgctwh/Course/Content/N26/Content.htm
中國湖南科技職業學院圖書館之哲學數字資源 http://www.hnkjxy.net.cn/2005/4-7/152834.htm
中國華中師範大學教育科學學院教育技術與信息技術的教與學網之科學研究 http://www.edut.net.cn/wzzy/zy2.htm
中國華南大學圖書館之哲學資源 http://lib.scnu.edu.cn/wldh/philosophy.htm
中國華南師範大學圖書館之哲學科導航 http://lib.scnu.edu.cn/web_guide/sub_g/philosophy.htm
中國華南師範大學圖書館之哲學連結 http://0.116.41.5/web_guide/sub_g/philosophy.htm
中國華南師範大學圖書館哲學學科導航 http://202.116.41.252/wldh/philosophy.htm
中國煙台大學之學術思想網站(國內) http://www.lib.ytu.edu.cn/wldh/kyxs/xswz/gnxssx.html
中國寧夏黨校圖書館之哲學站點導航 http://www.nxdxlib.gov.cn/x_zhe.htm
中國寧夏黨校圖書館之虛擬館藏 http://202.100.100.100/x_zhe.htm
中國福建醫科大學圖書館之學術思想站點 http://210.34.96.86/resource/xssx.htm
中國蘇州科技學院圖書館學科導航 http://210.29.4.5/xk/xk_zxzx_Frameset.htm
台灣大葉大學圖館名錄與索引 http://163.23.5.1/library/net/name.htm
台灣大學法律與社會研究中心之相關資源 http://140.112.151.77/relativegroups.htm
台灣大學圖書館──電子期刊 http://dbs.lib.ntu.edu.tw/cgi-bin/ej/browse.cgi? o=scan& ccd=QOb5l8& q=128-255& f=jn& sentry=1
台灣中央大學文學院儒學研究中心之網路資源 http://www.ncu.edu.tw/~phi/confucian/link.html
台灣中央研究院圖書館之中文線上資料庫（網上中文哲學論文索引） http://140.109.24.171/library1/中文線上資料庫.htm
台灣中央研究院歷史語言研究所史學連線之史學機構 http://saturn.ihp.sinica.edu.tw/~liutk/shih/org.htm
台灣中央研究院歷史語言研究所史學連線之歷史學學會 http://saturn.ihp.sinica.edu.tw/~liutk/shih/org-society.htm
台灣中華技術學院企管系專業選修課程輔助教學資訊 http://www.chit.edu.tw/ba/down_file/5_teach_support/5s30_BusinessEthics.htm
台灣元培科學技術學院之醫事/專業倫理教學計畫相關網站 http://web.yust.edu.tw/bruce/page/plant/ethics_link.htm
台灣元智大學通識教育中心之相關資源 http://140.138.168.77/fd-10/resource.htm
台灣比較文學學會－網路資源－哲學 http://hermes.hrc.ntu.edu.tw/cla/rsc/rsc_phi.htm
台灣台北大學古典文獻學研究所研究單位連結 http://www.ntpu.edu.tw/cbtc/database/6/9.htm
台灣空中大學臺北學習指導中心哲學社之哲學網站 http://studwww.nou.edu.tw/~philosophy/show/2.htm
台灣南華大學宗教研究所因陀羅網 http://www.nhu.edu.tw/~compare/network.htm
台灣師範大學教育哲學經典研讀會 http://140.122.68.249/~scpe/page6.htm
台灣高雄市立空中大學文化藝術系學會之西哲區 http://home.kimo.com.tw/2225396/prod03c1.htm
台灣淡江大學中文所實驗網站之子部連結 http://www.geocities.com/tkchinese/9-4.html
台灣逢甲大學圖書館：中國思想史相關參考資源 http://www.library.fcu.edu.tw/subjectguide/humanities/thinking.htm
台灣逢甲大學圖書館之中國思想史相關參考資源 http://www.lib.fcu.edu.tw/subjectguide/humanities/thinking.htm
台灣逢甲大學圖書館之中國思想史學習資源 http://w3.lib.fcu.edu.tw/lib_site/il/guides/philosophy_of_china.html
台灣華梵大學東方人文思想研究所之常用網站 http://210.59.120.179/download/link/usually.htm
台灣慈濟大學中文全文性電子資源 http://www.library.tcu.edu.tw/htm/eresource_cf.htm
台灣慈濟大學中文電子資源:宗教,哲學 http://www.library.tcu.edu.tw/htm/eresource_cdb7.htm
台灣慈濟大學之中文線上書目資料庫 http://www.library.tcu.edu.tw/htm/eresource_olbc.htm
台灣慈濟大學圖書館之中文線上全文資料庫 http://www.library.tcu.edu.tw/htm/eresource_onfc.htm
台灣慈濟技術學院國語文教學網站之網路資源連結 http://english.tccn.edu.tw/chinese/new/8-link.htm
台灣輔仁大學之大學入門教學資源網鏈結 http://intro-univ.hec.fju.edu.tw/introuniv/modules.php?name=Web_Links&l_op=viewlink&cid=6&orderby=titleA
台灣輔仁大學全人教育中心之相關網站 http://ethics.hec.fju.edu.tw/introduce/web/Frame%20web.html
台灣輔仁大學進修成長學院哲學系之資源分享 http://www.ntcc.fju.edu.tw/night/class/phi/search.htm
台灣輔仁大學進修部之哲學網路資源 http://140.136.121.248/night/class/phi/netlink.htm
台灣靜宜大學宗教輔導室之好站連結 http://www.pu.edu.tw/~pu2100/new_page_11.htm
台灣靜宜大學蓋夏圖書館之免費中文全文電子期刊連結 http://www.lib.pu.edu.tw/database/E-Journal/e-journal-c-fulltext.htm
台灣靜宜大學蓋夏圖書館之電子書連結 http://www.lib.pu.edu.tw/database/www/db-ebook.htm
三 ． 其 他 學 術 網 頁
Warp, Weft, and Way, Chinese and Comparative Philosophy 中國哲學與比較哲學 http://warpweftandway.com/
(U.S.A.) Hermetica.Info: Lao Zi, Daoist and Chinese Links http://www.hermetica.info/LZDLinks.htm
(U.S.A.) Links of International Society for Comparative Studies of Chinese and Western Philosophy（國際中西哲學比較研究學會） http://sangle.web.wesleyan.edu/iscwp/links.html
(Spain) Maria Luisa Diaz: Links of Philosophy Homepages http://www.terra.es/personal3/mariludiaz/docs/top25.html
〔日本〕やたがらすナビ―古典文学 http://yatanavi.hp.infoseek.co.jp/index.htm
〔日本〕古典文学ポータルサイト http://yatanavi.hp.infoseek.co.jp/linkch/inst.htm
〔日本〕花嚴無盡海──叡禮的連接 http://homepage3.nifty.com/huayan/link-opac.htm
〔日本〕岩野忠昭之のお部屋【中華篇】--学術系リンク集 http://www.rockfield.net/chinalinks/gakujutsu/01_00.htm
〔日本〕東洋學學術サイト検索(学会、研究会: 哲学と思想、宗教) http://wagang.econ.hc.keio.ac.jp/~jaet/kanhoo/web/home_35_25_25.html
〔日本〕東洋學學術サイト検索(哲學と宗教、宗教學) http://wagang.econ.hc.keio.ac.jp/huangye/home_20.html
〔日本〕陽明思想の部屋（宋明理學專頁） http://www.sinfonia.or.jp/~akiaki/yomei/yomeiroom.html
〔韓國〕獨善齋東洋思想研究之哲學網頁連結 http://www.yemoon.net/~doksunjai/sslinks/links.php?cat=4
〔韓國〕獨善齋東洋思想研究之哲學網頁連結 http://www.doksunjai.net/spages/004/
Aman’s links http://geocities.com/aman_chinese/
Charles Cook’s course of introduction to philosophy http://geocities.com/sf013hk/GS0011/Intro.html
Confucianism and Confucian Studies: Confucianism texts and resources http://www.confucianstudies.com/index.pmg/rd-1/uri-resources
Cultural Christians文化基督徒網頁（網路宗哲文選） http://godoor.net/whjdt/
Kwun Hung’s Favourite http://meltingpot.fortunecity.com/moldova/656/link.html
Links of Dong-Cheng Hor’s SPSW Learning Web http://www.cec.ncnu.edu.tw/hdcheng/bookmark.htm
Links of Inter School Philosophy Union http://www.geocities.com/ispuhk/links.htm
Links of Organisations and Association of Street Philosophers Society http://www.philosophers.org/Organisations.html
Links of Sinology http://www.uq.edu.au/~jaccheun/Zhongguo.html
Links of Wai Yan’s Home Page http://sysphius.myip.org/links.htm
Links of Yung’s Homepage http://www.eecs.berkeley.edu/~hywong2/links.html
MST Online Education Resources http://mst.hkcampus.net/resources
net philosophy http://www.ntntc.edu.tw/~xifeng61/net-philo.htm
niabbs台北藝術大學關豆門精華區之網路資源 http://0.64..161/cgi-bin/bbsanc?path=/culture.faq/index
Philosophy Books Forums of Philosophy Study Group http://144.214.20.55/psg/Forum_Books/default.asp
3868788網站連結（宋明理學專頁） http://elearning.ccnu.edu.cn/jpkcnew/zgjxds/jds/999/LINKS/index.htm
七月喁喁 http://www.blogcn.com/user19/leavin/index.html
人文藝之西哲區 http://home.kimo.com.tw/2225396/prod03c1.htm
人民書城之學術網站推蔫 http://www.booker.com.cn/gb/paper24/17/class002400006/hwz126325.htm
人民書城之學術網站推薦 http://www.booker.com.cn/gb/paper24/38/class002400006/hwz195091.htm
八卦科學網 http://www.baguascience.com/zh-jt
十哲修課之哲扣 http://www.geocities.com/philo_philo_cert
三民學習網之哲學翔鷹的天空 http://www.sanmin.com.tw/learning/philosophy/goodlinks/
上海圖書館之學術思想站點 http://www.library.sh.cn/chinese/pub/whay/xssx.htm
上海圖書館之學術思想站點推薦 http://www.libnet.sh.cn/whay/wjdq/xsxxz2.htm
大自在講堂－友站連結及搜尋引擎 http://www.buddhayana.info/11/
大眾哲學網之相關網站 http://freehomepage.taconet.com.tw/This/is/taconet/top_hosts//linklin1/links.htm
大學網路博覽會之哲學資源 http://univ.edu.tw/univ/hfu/2110/link.htm
大藏經網站之其他佛教網站 http://members.tripod.com/lotus118/newpage4.htm
中國千古一村學術網站推蔫 http://qgwww.3322.net/page/xs.htm
中國公共管理 http://mystudy.myrice.com/skzy.htm
中國公法評論網 http://www.publaw.org/
中國佛教論壇之全球佛教網絡資源 http://www.chinesebuddhist-bbs.org/html/link-1.htm
中國佛教論壇之學界論文網路資源 http://www.chinesebuddhist-bbs.org/html/collection-list.htm
中國和諧社會網之友情連接 http://www.chinahexie.org/web/lian.htm
中國社會學 http://sq.k12.com.cn/~wash/htmbook/indy.htm
中國社會學之常用站點連結 http://www.chinasociology.org/newall/gyhtm/slink01.htm
中國研究之網思院 http://lightning.prohosting.com/~zbyl2/lunwenji.html
中國哲學網之學術網站 http://yzp.my.west163.com/daohang.htm
中國現象學網之現象學網路資源 http://www.xianxiang.com/ziyuan.htm
中國儒教 http://www.zgrj.cn/
中國學術網之子部連結 http://www.geocities.com/tkchinese/right.html
中國學術論壇 http://frchina.net/
中國學術論壇 http://www.frchina.net/
中華民國比較文學學會之哲學網路資源 http://www.complit.org.tw/rsc/rsc_phi.htm
內在王國之網址搜索 http://www.neizai.com/viewthread.php? tid=8975
公共行政園地之社科資源 http://mpa.3322.net/skzy.htm
分析哲學資料中心之網路資源 http://140.123.21.34/announce/phil/3.htm
天涯博客之往日鏈結保存 http://www.laochuan.tianyablog.com/blogger/view_blog.asp?blogID=13116&CategoryID=60471&idWriter=0&Key=0&NextPostID=916261&PageNo=3
天體物理中心之相關網站 http://st.ustc.edu.cn/lab/tianti/wangzhan.htm
孔子2000 http://www.confucius2000.com
孔子2000之友情連接 http://www.confucius2000.com/youqljie.htm
心原文苑之友情連結 http://www.xin-yuan.com/youqing/youqing.htm
心學網之中國哲學網連結 http://www.xinism.com/xin/web/4.htm
心學網－推薦好網站 http://xinism.com/html/modules/freecontent/
文史哲藝網站彙整 http://mychannel.pchome.com.tw/channel/class/show_preview.php3/?d=2002-02-08&enname=nthucl&t=.htm&fn=main&view=1
文本部落連結 http://www.texttribe.com/link.htm
文宏文集之哲學思維 http://zwh8888.top263.net/sub1.htm
文明中國理想芻議 http://www.geocities.com/politicism/
比較文學學會之哲學網路資源 http://www.complit.org.tw/rsc/rsc_phi.htm
水木清華家版精華區網址錄 http://www.54th.cn/edubbs/familylife/shenghuodiandi/addition/shyw/wzl.htm
世界弘明季刊之世界哲學宗教與文化圖書館 http://www.whpq.org/library.htm
古雅臺語人之好站連結 http://staff.whsh.tc.edu.tw/~huanyin/bestsites_1.htm
台北中國研究室之相關站台 http://ephilosophy.grow.com.tw/other.htm
台北中國哲學研究室之相關站台 http://w5.dj.net.tw/~angelaou/other.htm
台灣元培科學技術學院通識教育中心醫事/專業倫理教學計畫相關網站 http://web.yust.edu.tw/bruce/page/plant/ethics_link.htm
台灣育達商業技術學院圖書館之期刊（人文月刊） http://210.243.57.3/Periodical/echi_per/9.htm
台灣法理學學會之相關資源 http://140.112.151.77/relativegroups.htm
台灣修平技術學院松月圖書館之免費中文電子期刊（人文月刊） http://library.hit.edu.tw/e_link_01_free_c.asp
台灣修平技術學院圖書館之電子資料庫（人文月刊） http://library.hit.edu.tw/e_link_01_free_c.asp
台灣哲學公報社全球資訊網 http://www.philosophy.com.tw/
台灣哲學學會之國外哲學相關機構 http://www.sinica.edu.tw/asct/tpa/hotlink/hotcontent3.html
台灣達育資訊圖書館之期刊連結 http://www.lib.ydu.edu.tw/periodical/echi_per/9.htm
生活與哲學之相關網站 http://hk.geocities.com/hkpilo/p7.htm
生活與哲學之相關網站 http://hk.geocities.com/hkpilo/pSevenr.htm
在學科的交叉點上 http://web.cenet.org.cn/web/inter/index.php3?file=1.php3&kdir=16068&nowdir=
好漢網哲學站點導引 http://www.heyunfeng.org/chinese/main/epistemology/ph-websites.htm
如是我聞讀書會 http://www.xxc.idv.tw/blog/evam_maya_srutam/
宇宙泛航－許志峰個人網站之哲學探索 http://web.nenu.edu.cn/person/plcoxuzf/zhexue/zx-zhuyie.htm
有缺齋之哲學學術站點 http://go6.163.com/cqlxz/wsztc/xszd.htm
有缺齋之哲學學術站點 http://www.ncdx.gov.cn/yqz/wsztc/xszd.htm
百科大事典－哲學科學部類 http://xuzf.xiloo.com/zx/zxo.htm
老子講堂 http://home.pchome.com.tw/education/laotzu
西哲聖賢的共用空間 http://www.pxman.net/bbs/Blog.asp? BlogUserName=%CE%F7%D5%DC%CA%A5%CF%CD& menu=ShowBlog& BlogID=103
佛乘大法之友站連結及搜尋引擎 http://3478873.buddhayana.info/11/index.htm
佛教現代禪之全球佛教、哲學網站資源 http://www.modernchan.org.tw/garden/links/link-1.htm
佛教現代禪之全球佛教、哲學網站資源 http://www.modernchan.org.tw/links/link-1.htm
佛教現代禪之海內外教界、學界論文網路資源（網上中文哲學論文索引） http://www.modernchan.org.tw/garden/collection/collection-list.htm
佛教現代禪之推薦網站暨友站連結 http://www.modernzen.org.tw/links/link-1.htm
何秀煌教授網頁之推蔫網址 http://www.arts.cuhk.edu.hk/~hhho/phi1210_97/links.htm
我思小站之網上資源 http://tyko.uhome.net/resources.htm
杜保瑞的中國哲學教室之網站連結 http://huafan.hfu.edu.tw/~bauruei/dbr/dbr04.htm
忻洲師範學院之專業網站 http://www.xztc.edu.cn/xzjg/lib/zxb/Philosophy/zywz.htm
孟瑾居之資料搜尋 http://www.taconet.com.tw/Joshia/Link.htm
宗教及哲學的閣樓之友好連結 http://www.geocities.com/hkrpsoc/links.html
明月清風之西陸論壇 http://bbs5.xilu.com/index/myqfw.html
冠霖個人網站之哲學網站 http://www.monotonic.net:89/~kwunlam/link/philo.html
南藝當代藝術中心之視覺藝術研究類網站資源資料庫 http://art.tnca.edu.tw/plastic/site/searc.asp?offset=280
姜義臺的網路圖書館之感謝友站連結 http://web.lib.pu.edu.tw/~jiang/link.htm
姜義臺網路圖書之電子書 http://web.lib.pu.edu.tw/~jiang/E-text/e-text.htm
姜義臺網路圖書館之其他連結http://web.lib.pu.edu.tw/~jiang/OnLineDB/db-other.htm
思問哲學網網上國學資源網站 http://www.siwen.org/PRINTLR.ASP?ID=2231
思想的境界：中國人的學術努力 http://www.boxun.com/sixiang/xueshu.htm
思想的境界連結 http://www.dadafa.com/www/www/yes/com/xueshu.htm
思辯居之哲學連結 http://web.hku.hk/~h0191054/link1.html
指月個人網頁之網站連結 http://nobody.kcer.com.tw/link.htm
政治與心理網頁之政治學行政學線上資源 http://polipsy.vip.sina.com/pindex.html
皇后圖書館中文網上服務之香港網路 http://www.worldlinq.org/hongkong/arts/index.html
科研局網站導航 http://www.cass.cn/webnew/zhinengju/2_keyanju/resource.asp
英英迷宮咖啡座連結 http://www.angelfire.com/ut/LudwigYing/links.html
香港天主教正義和平委員會－香港天主教網站 http://www.hkjp.org/links/links.htm
香港哲學會之連繫組織 http://www.freeway.org.hk/~hkphil/link.htm
香港哲學會之網站連結 http://www.freeway.org.hk/~hkphil/linktosite.htm
原道網友情連結 http://www.yuandao.com/link/index.htm
哲人網 http://go7.163.com/philman
哲學小ㄅㄠˋ之哲學書籤 http://home.kimo.com.tw/philpaper/link.htm
哲學思考-郭孟陽網站之網站連結 http://iamguo.8u8.com/333.html
哲學家的世界之酷連結 http://tw.domaindlx.com/p27182818/connection.htm
哲學時空 http://philosophy-times.net/chinese/index.shtml
哲學時空牡丹版 http://philosophy-times.net/mudan/index.html
哲學堂之人文網絡連結 http://www.infomax.com.hk/phil/network/network.html
哲學筆記電子報之網路連結 http://home.pchome.com.tw/art/suno/04-link/04-main.htm
哲學資訊 http://home.netvigator.com/~petertsg/physioinfo.htm
海納百川 http://yuanjiu.blogbus.com/logs/2004/12/527963.html
海歆工作室之好站尋跡 http://home.pchome.com.tw/education/19271/net.htm
站點瞭望台：文學網站收藏夾 http://go.6to23.com/tianrun/LINKS/books/wenxue.htm
站點瞭望台：哲學網站收藏夾 http://go.6to23.com/tianrun/LINKS/books/zhexue.htm
財團法人丹道文化教育基金會之相關網站連結 http://www.dandao.org.tw/Link/link.htm
國家圖書館附資訊圖書館之電子出版品資源（網路哲學文選） http://infolib.ncl.edu.tw/info/in3-4.asp
國際邊緣之新銳學術在台灣（港台哲學論文索引）http://intermargins.ncu.edu.tw/intermargins/TCulturalWorkshop/academia/taiwan/taiwanindex.htm
基甸連網之文化基督徒網頁（網路宗哲文選）http://jidian.ccim.org/wh.html
基督教神學網站──武林英雄帖 http://www.christianstudy.com/index.html
基督教辯圃之網頁連結 http://victorian.fortunecity.com/cubist/199/links.htm
崔思齡主頁之網址鏈接 http://go8.163.com/cybermind/link_b5.htm
張真哲學世界之網站連結 http://home.pchome.com.tw/togo/bibo88/china/1_6.htm
張雪珠老師教學網站 http://republic.la.fju.edu.tw/?newsite=Chang
張善穎個人網頁哲學連結 http://www.ntcn.edu.tw/teacher/yiing/yiing/phil.htm
教育之路個人小站之學術鏈結 http://jiaoyuzlu.51.net/lianjie/xuesu.htm
教育之路個人小站之學術鏈結 http://xqzxlxy.myrice.com/lianjie/xuesu.htm
教育技術與訊息技術的教與學網站之科學研究連結 http://www.edut.net.cn/wzzy/zy2.htm
教育哲學經典研讀會之相關網站 http://academic.ed.ntnu.edu.tw/~scpe/page6.htm
現象學網路資源 http://www.cnphenomenology.com/ziyuan.htm
終南武禪 http://www.zhongnanwuchan.com/
許鶴齡老師網站推薦連結 http://www.fgu.edu.tw/~religion/tech/hlhsu/06.htm
陳一峰個人網站之網路資源 http://www.ntntc.edu.tw/~xifeng61/net-philo.htm
陳俊中個人網頁 http://hk.geocities.com/moralreason/philosophy
創新研究院之研究資源 http://www.xiaoxiaotong.org/user/student_resource.asp?usermaininfoid=533
創新研究院之連結 http://www.xiaoxiaotong.org/study/Resource_List_Default.asp?ResourceID=210&Resource_Country_Table=Resource_Web
勞思光哲學之網路連結 http://www.hfu.edu.tw/~phlsk/5web/501.htm
博文優質中國文化教育研究計劃之網路資源 http://bowen.chi.cuhk.edu.hk/resources/thinking.htm
寒竹山莊之網站推薦 http://hzszh.qh163.com.cn/hanzhushanzhauang/xinxitai/xinxitai/wangzhantuijian.htm
湖北省科技資訊研究院之組織機構連結 http://www.hubei.gov.cn/chubei/integrate/letterart/l_body_13.htm
華人神學園地之哲學網站 http://www.chinesetheology.com/LinksOnPhilosophy.htm
華夏書院 http://www.wahhar.edu.hk
開心佛法資訊網之佛教、哲學暨優良網站 http://home.kimo.com.tw/k9ok/9/9.htm
黃偉鴻個人網頁之精選網站推介 http://www.stephen-kg.com/link.htm
黃煥金個人網頁 http://myhome.zaobao.com/home/h/hhj
意識的本質-論多維的時間 http://www.house.net.cn/time/
愛智小語之哲學連結 http://netcity2.web.hinet.net/UserData/kant1/phi/link.htm
新史學之史學連線之史學機構 http://saturn.ihp.sinica.edu.tw/~liutk/shih/org.htm
新儒學社 http://www.kongmeng.net
當代哲學網 http://www.contemphil.net/
萬方數據資料系統之學位論文 http://scitechinfo.wanfangdata.com.cn/kj_xwlw.asp
經典書寫 http://www.jdsx.org/
聖學書房網路資源文哲超連結 http://home.pchome.com.tw/education/laotzu/button-datd/friendly-homepage.htm
詹康教授個人網站 http://www3.nccu.edu.tw/~kangchan
精英網網址導航 http://jyw.com.cn/website/
精神家園 http://www.jingshen.net/index2.htm
網絡書業會之聯賢網 http://cptra.ln.edu.hk/~98is26/bookworm/link/index.html
網路城邦－哲學城市 http://city.udn.com/v1/city/index.jsp?gid1325
網際資源之論文連結 http://liberalarts.home.chinaren.com/lunwen.htm
聚閱：真理與方法 http://philosophyforus.blogspot.com/
臺北大學人文學院東西哲學與詮釋學資源連結 http://www.ntpu.edu.tw/rcewph/links/links-main.htm
劇場搭爹區之參考資料 http://home.netvigator.com/~chuhei/ddk/re2.htm
劉桂標哲學學思錄 http://www.arts.cuhk.edu.hk/~kwaipiu
戮齋--哲學網站集錦 http://wencon.8u8.com/philosophy/sino.htm
墨閒居之網站推薦 http://mxj.6to23.com/zaxiang/link.htm
擇界網上雜誌之我的最愛 http://home.netvigator.com/~xilo/bookmark.html
整體網之哲學網站 http://www.zhengtiwang.com/ditu/ztwa/zhexuewz.htm
澳門基督教資訊網網上資源 http://www.m-ccc.org/link/index.htm
頭腦主義之網站鏈結 http://www.sk1.8u8.com/
藝術與人文之藝術之旅 http://163.21.41.251/art/contact.htm
藝術與人文之藝術相關網站 http://home.lsjh.tp.edu.tw/art/contact.htm
藝術與人文資源之人文相關網路資源 http://www.wses.tpc.edu.tw/~ws029/html/humanity.html
關於複製人網之參考資料 http://203.64.48.9/b108090026/new_page_7.htm
關於複製人網之參考資料 http://web2.tmu.edu.tw/b108090026/new_page_7.htm
關瑞至個人網站http://www.oldchap.net/links.htm
關瑞至個人網站之網路文章 http://www.oldchap.net/articles.htm
靈地的守望之學術連結 http://www.guanzhong.gd.cn/subwebsite/yw_web/shouwang/xueshu.htm
靈魂的廟宇網之評分最高的站點 http://lhdmy.org/links.php?op=TopRated
四 ． 其 他 網 頁
Benson’s Homepage http://physics.hkbu.edu.hk/~scleung/index2.html
Bookmark - education http://librarian.school.net.hk/edmarks.htm
Bookmark of Samsara’s Reincarnation http://moscow.cityu.edu.hk/~50244912/bookmark.html
Bookmarks for Julius Wong http://www.geocities.com/colosseum/Field/6651/bookmark.htm
Bookmarks for Simon Leung http://roswell.fortunecity.com/fate/191/
Bookmarks for sze http://www.msu.edu/~szetatmi/Bookmarks.html
Bookmarks for Wenason http://www.cse.cuhk.edu.hk/~cwchan/
Bookmarks of An Horse http://www.geocities.com/kaonslau/newbookmark.htm
Bookmarks of Badsoul http://badsoul.vip.sina.com/_links.html
Bookmarks of MSN Streets Library Lawn http://msnhomepages.talkcity.com/LibraryLawn/cs130
Bookmarks of Ravishankar Sarma’s Homepage http://www.geocities.com/z0408901/h2bookmarks.html
Bookmarks of Rouyou’s Photo Album http://rouyou.cinery.net/links/bookmarks.html
Bookmarks of Wu Fai http://homepage.mac.com/wufai/bookmark.html
Cheung Chi Shun’s Bookmarks http://www.cs.ust.hk/~eepercy/bookmarks.html
Creato創作支授網絡之創作網站 http://creato.net/link.htm
Culture Links of Michaelx Programmer World http://ihome.ust.hk/~eg_lyf/oldhp/cultsite.html
DU雙魚的海邊 http://www.wretch.cc/blog/DUpisces
Education Resources Websites of MST Online http://www.mst.edu.hk/resources/new/index.shtml
educator_ku個人網頁 http://hk.geocities.com/tommy_ku/blue.html
Eguide之專業學會連結 http://www.eguide.com.hk/gov/gov_09.htm
Everwonder http://blog.yam.com/wunder/
Favorite Web Sites of Andy’s StyleHouse http://www.csis.hku.hk/~atay/Multimedia-2000/assign1.html
Favorites of King’s Sky http://www.geocities.com/hiukinghk/new_page_2.2.htm
Frankenstein Bookmarks http://www.eddieyung.com/bmarken_html.html
Garcin’s World http://www.geocities.com/garcinyip
Good Links of the Airsam’s Webstation http://www.ug.cs.usyd.edu.au/~hmui/goodlinks.html
gozilla_gary個人網頁連結 http://gozilla_gary.sinaman.com/bookmark.htm
Griffon的主網站 http://griffonw.uhome.net
Handbill Interactive http://www.handpuey.com/handbill/nav.htm
Homepage of Chiho http://home.doramail.com/chiho_cheng
Hong Kong World Wide Web Database at CUHK http://mmlab.itsc.cuhk.edu.hk/cgi-hkwww97/catLeaf.pl?parentID=122&seeAlso=0
Hong Kong WWW Virtual Library of Asiawind http://www.asiawind.com/hkwwwvl/healthed.htm
IE (A-L) http://hopingu.sinatown.com/p1.html
Johnnny’s Bookmarks on MyBookmarks.com http://www.mybookmarks.com/public/johnnny/exo_folders
JS Bookmark http://home.pacific.net.hk/~joeshiu
Kaiserin’s Bookmarks on MyBookmarks.com http://www.mybookmarks.com/public/kaiserin/exo_folders
Kamwah’s Workshop: Links http://kamwah.idv.hk/links.html
Kayson網站之好站連結 http://kayson.uhome.net/site.htm
Kelvin Yau’s Links http://cptra.ln.edu.hk/~6s35/links.htm
Kula’s Website http://student.hkbu.edu.hk/~02016680/
Lee Chun Kin’s Homepage http://www.acad.polyu.edu.hk/~00900131r
Links of Affe Wirtschaft Gmbh http://www2.hawaii.edu/~ttsui/links.htm
Links of Dorport’s Home Page http://www.geocities.com/doorport/artlink.htm
Links of Dttim Homepage http://hk.geocities.com/dttim/links-index.htm
Links of Eric Wong’s Page http://hk.geocities.com/vesper110/link/link2.html
Links of George’s Private World http://hopingu.sinatown.com/p1.html
Links of handpuey.com http://www.handpuey.com/handbill/list.htm
Links of Health & Education in Asiawind http://www.asiawind.com/hkwwwvl/healthed.htm
Links of Homepage of Peter K.C. LEE http://home.ust.hk/~peterlee/Miscellaneous.html
Links of Iblacksnow.com http://iblacksnow.com/link.htm
Links of Jurgen’s Home Page http://members.hknet.com/~jurgen/Links.html
Links of K.T.Lee’s Homepage http://www.geocities.com/kwok_tat_lee/page2.htm
Links of Keith’s Personal Web http://cptrd.ln.edu.hk/~a0070026/links.htm
Links of Kennybb Design http://www.kennybb.net/links/magazine.php
Links of Lee Chun Kin’s Homepage http://www.acad.polyu.edu.hk/~00900131r/
Links of Love of My Life http://ihome.cuhk.edu.hk/~s027419/Page-Main-Links.htm
Links of Mason’s Homepage http://www.geocities.com/mason2005
Links of MaxOnline http://members.hknet.com/~maxctl/link.htm
Links of My Horizont http://www.geocities.com/siuyiuhorizont/links.html
Links of Peter K.C. LEE’s Homepage http://www.geocities.com/peterkclee/Links.html
Links of Peter Ng’s Homepage http://www.yeomen.net/~png/links.html
Links of Peter’s Homepage http://www.yeomen.net/~png/links.html
Links of poems http://www.geocities.com/zachng/
Links of Stephen-Kg.Com http://www.stephen-kg.com/link.htm
Links of Wallace’s Home http://ihome.cuhk.edu.hk/~s007382/links.htm
Links of Wan Ming Kit’s Homepages http://hk.geocities.com/tas8nokiawan/englink.htm
Links of William Chan http://wmchan.static.net/links/links.html
Links of Wong’s (alwkw) Homepage http://kcc.hkcampus.net/~kcc-wkw/Miscellaneous.htm
Links of Yung’s Homepage http://www.eecs.berkeley.edu/~hywong2/links.html
LWC’s links http://lwc.port5.com/links.html
Mark’s Homepage http://www.freewebs.com/markjj80/
MaxOnline http://members.hknet.com/~maxctl/link.htm
Miscellaneous Links of Albert’s Homepage http://kcc.hkcampus.net/~kcc-wkw/Miscellaneous.htm
Mr.Nick教學之教學網站連結 http://home.kimo.com.tw/nfornick/link.htm
My Favourites of Lau Po Yu’s Homepage http://poyu.virtualave.net/favourites.htm
nick219網站 http://home.youler.com/nick219/
On Goethe http://goe47.blogspot.com/
Other Links of Kwan Sheung Chi’s Homepage http://www.kwansheungchi.com/links/links_others.htm
Philosophy and Cat http://hk.geocities.com/lstps05/
Planet Post之逍遙坊 http://home.netvigator.com/~s9303316/supple.html
Poems http://www.geocities.com/zachng
Raymond’s Interest http://www.cybcity.com/raymondk/interest.html
RB茶餐廳 http://www2.domaindlx.com/page4you/index_right.asp
Reference Books of Cindysdesk88 http://hk.geocities.com/cindysdesk88/ref.html
Retsu’s Bookmarks http://mailer.mis.ccu.edu.tw/~u91049/bookmark.html
Sam’s Homepage http://www.geocities.com/xxh33/
Samsara’s Bookmark http://moscow.cityu.edu.hk/~50244912/bookmark.html
Shiuto@best之連結 http://www.shiuto.net/thebest-culture.html
Shiuto’s Bookmarks on MyBookmarks.com http://www.mybookmarks.com/public/shiuto/exo_folders
Shu的家之哲學網路資源 http://shu616shu.sinatown.com/shushu2.html
Siloam’s favorites web site http://hk.geocities.com/siloamto/favorites.htm
Singly’s BBS之有用網址 http://www.singly387.com:8081/goodsites.htm
Supplementary of Planet Post http://home.netvigator.com/~s9303316/supple.html
Supplementary of Planet Post http://home4u.hongkong.com/lifestyle/cuisine/ghost/supple.html
Tianya Blog http://www.tianyablog.com/blogger/view_blog.asp?blogID=13116&CategoryID=60471&idWriter=0&Key=0&NextPostID=916261&PageNo=3
Wu Fai’s Bookmarks http://homepage.mac.com/wufai/bookmark.html
Yihui’s Bookmarks on MyBookmarks.com http://www.mybookmarks.com/public/yihui/exo_folders/
YM的家之中國文史哲連結 http://oz.nthu.edu.tw/~d889105/中國文史哲/中國文史哲.html
Yung’s Homepage http://www.eecs.berkeley.edu/~hywong2
Yungwei Tsai 網頁連結 http://netcity3.web.hinet.net/UserData/ssw29572/hypers.htm
Zephyr_yowl 的主網頁之哲學連結 http://hk.geocities.com/zephyr_yowl/link3.htm
一目常用網站 http://web.hku.hk/~h9918285/
七八度網站搜索大全之社會科學-研究機構 http://www.78du.cn/html/78du_370y.html
九凶無界之網站連結 http://comics.uhome.net/links.htm
人間關懷互聯網-相關聯結 http://140.115.105.29/xolife/ulpage/link.htm
人間關懷互聯網-相關聯結 http://www.handiwork.com.tw/xolife/ulpage/link.htm
三三家族－酷站大公開 http://www.qxes.tc.edu.tw/~a0303/link.html
千樂網之哲學連結 http://www.qianle.net/society/zhexue.html
小葉子網頁之哲學 http://102641454.home.icq.com/announce.html
中國飛天網景之社科站點大全 http://home.lz.gs.cninfo.net/twhch/shkdq.htm
中國商務在線之文化團體 http://www.cbol.net/Contents/channel/culture/wenhuatuanti
中國商務線上文化頻道之文化團體 http://www.cbol.net/contents/channel/culture/wenhuatuanti/
中國深圳新聞網網站導航之哲學類網站 http://www.szed.com/dh/philosophy/philosophy3.htm
中國經濟之連結 http://www.cnjj.com/content/info/economics/ecomainframe.htm
中國語文及文化科之網站連結 http://www.smcc-canossian.org/~clc/hyberlink.htm
中華網址錄之哲學網址 http://www.125800.com/ur/ur16/
尹銘傑網頁之喜愛連結 http://hk.geocities.com/tas8nokiawan/mylink.htm
五邑司徒浩中學基督徒團契推介的好網站 http://hk.geocities.com/szetohofellowship/links.htm
天下書坊-讀書•思考•行路 http://www.txs.cn/map.asp
太史公的文化視域－竹風的家 http://www.wretch.cc/blog/htycy
支聯會之對外聯網 http://alliance.org.hk/links/index.htm
文本部落連結 http://www.texttribe.com/link.htm
文宏文集之哲學思維 http://zwh8888.top263.net/sub1.htm
文娛網之論文網站 http://www.10051.com/17z8/zhuanti/lunwen.htm
木人居之興趣連結 http://muren.3322.net/interest.htm
水噹噹 http://blog.sina.com.tw/weblog.php?blog_id=819
王文耀個人網頁精選連結 http://hk.geocities.com/wmy1986/link.html
可暉中學之德育及公民教育連結 http://hf.hkcampus.net/doc_htm/sub_civil_ed_link.htm
可暉學校之德育及公民教育資源 http://hf.hkcampus.net/doc_htm/sub_civil_ed_link.htm
古代文化習作之網站介紹（宋明理學專頁） http://www.geocities.com/ltproject/site.htm
台灣文德女中圖書館網路資源 http://www.sfgsh.tp.edu.tw/lib/major-9408.htm
台灣台北市文德女子高級中學圖書館網路資源 http://www.sfgsh.tp.edu.tw/inet/lib.htm
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台灣彰化女子高級中學之國文科網站資源（宋明理學專頁） http://ms.chgsh.chc.edu.tw/~chi/bookmark.htm
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平衡論壇 http://www.pinghenglun.com/baodao
生命反思之好網推介 http://skhlkyss.edu.hk/~lkylsk/thinking/goodsite.htm
生活演繹之哲學頁（網路哲學文選） http://www.geocities.com/skyliner_852/philo.htm
生活網之哲學連結 http://www.rg-gd.com/elife/internet/Dictionary_reference/philosophy.htm
生活與哲學之相關網站 http://hk.geocities.com/hkpilo/p7.htm
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伙炭工作室連結 http://www.litinlun.com/page/Others/link.htm
全球中文網路黃頁之哲學/宗教類連結 http://www.nbblfy.gov.cn/world/2%20page/3%20page/shehuikexue/zhexue-zongjiao.htm
回歸自然教育協會之文化及歷史連結 http://www.back-to-nature.org/Welcome/Culture.htm
百無聊賴之擬聲唱法 http://www.wretch.cc/blog/scatting
西昌學院圖書館之網路導航 http://lib.xcac.sc.cn:8080/xie/xkdh-zhexue1-china-ziliao.htm
伴婕飛記事簿 http://www.blogcn.com/u3/65/63/sesame_leavin/index.html
余老師學習網連結 http://www2.hkedcity.net/citizen_files/ab/ai/hc7409/public_html/agazine.htm
志定教育哲學網站之網際資源 http://jhszd.nease.net/index4.htm
我的哲學成長路 http://blog.yam.com/ellau
我思小站之網上資源 http://tyko.uhome.net/resources.htm
李求恩紀念中學宗教組之網站連結 http://www.leekauyan.edu.hk/subjects/religious_studies/link.html
私人工作坊之好站連結 http://skhlkyss.edu.hk/~lkylsk/thinking/goodsite.htm
亞洲新聞網之香港網站連結 http://www.cna.tv/info/hk.htm
和平戰士數學之家之書籤 http://www.math.hkbu.edu.hk/~wllee/bookmark.html
孟瑾居之資料搜尋 http://www.taconet.com.tw/Joshia/Link.htm
初陽博客 http://www1.tianyablog.com/blogger/view_blog.asp? BlogName=chuyang
青少年工作資源中心之文學院連結 http://www.socialwork.com.hk/instliter.htm
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南方明珠之連結 http://www.gdxxzj.com/suoyin/dtuanti.htm
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指月個人網頁之網站連結 http://nobody.kcer.com.tw/link.htm
春雨工作坊之網網相連 http://www.geocities.com/Athens/Olympus/3653/mylink.htm
春雨網網相連 http://www.abchood.com/users/sp/springrain/2004491752574516/
為我所用 http://www27.brinkster.com/patriotcn/net.htm
皇后圖書館中文網上服務之香港網路 http://www.worldlinq.org/hongkong/arts/index.html
穿梭中國文化古與今之香港文化網站 http://course.fed.cuhk.edu.hk/s021920/EDD5169B/hongkong.htm
若筆會之連結 http://members.atozasia.com/asthenia/religionm.html
飛鴿的主頁 http://hlz5.home.chinaren.com
香港工業互聯網之中文網址連結 http://www.hkindustry.org/copage/index-hknet.html
香港文化 http://course.fed.cuhk.edu.hk/s021920/EDD5169B/hongkong.htm
香港生態及文化旅遊教育協會之文化及歷史網站 http://www.back-to-nature.org/Welcome/Culture.htm
香港社區網之資訊類連結 http://members.lycos.co.uk/csmth/sider01.html
香港記事簿之連結（人文月刊哲學論文文庫）http://scrapbookhk.tripod.com/links.htm
香港學生網之學會Guide http://www.hkstudentnet.com.hk/campus_life/sguide/outside_so.htm
香港學校圖書館資源網之教育相關網站 http://librarian.school.net.hk/edmarks.htm
倚天飛鴿網頁 http://hlz5.home.chinaren.com/jie.index.htm
哲學連結 http://www.geocities.com/iorikyo88
哲學筆記電子報之網路連結 http://home.pchome.com.tw/art/suno/04-link/04-main.htm
哲學資訊 http://home.netvigator.com/~petertsg/physioinfo.htm
哦凱網之人類學連結 http://www.overk.com.cn/feature/ADDRESS/science/9d.htm
悟空情之備查用各類網站匯總 http://wukongqing.blogbus.com/logs/2004/03/113176.html
悟空情－－尤莉亞之網站連結 http://www.blogbus.com/blogbus/blog/diary.php?diaryid=113176
書蠹軒 http://bookwormstudy.spaces.live.com/
海歆工作室之好站尋跡 http://home.pchome.com.tw/education/19271/net.htm
馬田的Economics小天地 http://martin_econ.tripod.com/
高飛的連結 http://geocities.com/gofi_blues/link"
偶爾閱讀博客 http://www.blogcn.com/u3/92/42/readingleavin/index.html
深圳新聞網之哲學網站連結 http://www.sznews.com/dh/philosophy/philosophy3.htm
眾妙之門之眾妙文庫 http://taogate.myvnc.com:8964/arxiv.html
莉的隨手筆記 http://blog.kgbbs.net/reailily
許樂個人網頁連結 http://www.gl009.f4w.net/link.htm
許樂個人網站之連結 http://www.fai1000.f4w.net/link.htm
逍遙谷 http://www.msthk.com/planetpost/supple.html
最愛推「界」 http://www.acad.polyu.edu.hk/~02388896d/link.html
創新研究院之宗教與哲學連結 http://www.xiaoxiaotong.org/Study/Resource_Country_More_Default.asp?Resource_ClassID=46&Resource_Class_SubID=66&Resource_Country_Table=Resource_Web
壹網天下之哲學連結 http://www.yes100.com/star/rwkj/page2.htm
寒竹山莊之網站推薦 http://hzszh.qh163.com.cn/hanzhushanzhauang/xinxitai/xinxitai/wangzhantuijian.htm
湖北省人民政府新聞辦公室之文學藝術_組織機構 http://www.hubei.gov.cn/chubei/integrate/letterart/l_body_13.htm
善軒友好連結 http://gavinchiu.tripod.com/links.html
馮智活牧師網站-網站推介 http://fungchiwood.com/links.htm
馮潘鳳儀網頁之我喜愛的網站 http://geocities.com/angelpoon47/internet.htm
黑雪網站連結 http://www.iblacksnow.com/link.htm
傳德自修室之中文教學網頁 http://www.geocities.com/chuentak01/4websitechi.html
傳德自修室之文化網站 http://www.geocities.com/chuentak01/4websiteculture.html
新街坊導航之哲學網站 http://www.xjfind.com/rw3.htm
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溫家麟網站之好站連結 http://w6.loxa.com.tw/kobe02411/06024/456.htm
聖公會三一堂之中國歷史科連結 http://library.skhhtcss.edu.hk/lib/chi_hist.htm
聖公會聖三一堂中學圖書館之人文社會連結 3 http://library.skhhtcss.edu.hk/lib/chi%5Fhist.htm
聖言中學之中文科網站連結 http://www.singyin.edu.hk/schoolweb/subjects/Chinese/links.htm
聖言中學當代新儒家頁連結（當代新儒學專頁） http://www.singyin.edu.hk/schoolweb/subjects/Chinese/SK/h4.htm
聖瑪利書院中國語文及文化科連結 http://www.smcc-canossian.org/~clc/hyberlink.htm
聖學書房網路資源文哲超連結 http://home.pchome.com.tw/education/laotzu/button-datd/friendly-homepage.htm
電腦一週連結 http://www.pcstation.net/links/link_18.asp
境域之八千里路雲和月 http://horizon.81630.com/index.pl/link
熊仔網頁之Bookmarks http://home.school.net.hk/~mmhung/shareware/bookmark.htm
精神家園 http://www.jingshen.net/index2.htm
網址大全之人類學網站 http://rainchild.4y.com.cn/ADDRESS/SCIENCE/9D.HTM
網絡書業會之聯賢網 http://cptra.ln.edu.hk/~98is26/bookworm/link/index.html
網路城邦-哲學城市 http://city.udn.com/v1/city/index.jsp?gid=1325
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臺北市孔廟管理委員會之網路資源 http://www.ct.taipei.gov.tw/rcontent8.html
臺北市孔廟－網路資源 http://www.ct.taipei.gov.tw/CH/08-links/link2-3.html
語文在線之學術連結 http://61.142.7.180/yuwen/xueshu.htm"
豪哥網頁連結 http://hojack0.tripod.com/link.htm
儀征工業學校之有關論文的網站 http://www.yzgx.com/rmlm/tjwz3.htm
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擇界網上雜誌之書簽 http://home.netvigator.com/~xilo/bookmark.html
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積克館網頁連結 http://yinming.net/mylinks.htm
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獵美主頁 http://liemei.cedb.com
雙魚的海邊 http://www.wretch.cc/blog/DUpisces
攀牆而出 http://home.pchome.com.tw/art/aspasia/exterior.htm"
臘人網之香港城市導航 http://www.lieren.com/city-guide/xianggang
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蘭州飛天網景之社科站點大全 http://home.lz.gs.cninfo.net/twhch/shkdq.htm
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| 【我要回應】 |
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發表時間：2013/5/13 上午 10:56:10
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| 這是第 17 篇回應文章 |
回應者：kamchun 《IP：2***176.215.101 》
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游泳人士小心，拯救遇溺人士小心
http://hk.image.search.yahoo.com/search/images?p=%E6%BA%BA%E4%BA%A1&fr=FP-tab-img-t&ei=UTF-8&meta=rst%3Dhk
http://www.google.com.hk/search?tbm=isch&hl=zh-HK&source=hp&q=%E6%BA%BA%E4%BA%A1&gbv=2&oq=%E6%BA%BA%E4%BA%A1&gs_l=img.3..0i24.1015.1015.0.1859.1.1.0.0.0.0.110.110.0j1.1.0...0.0...1ac..12.img.7GXoCQIJP1M
【 台灣優惠券大全】
【 台灣爆新聞】
【 行動網路電視台】
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| 【我要回應】 |
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發表時間：2013/5/16 下午 09:34:04
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| 這是第 18 篇回應文章 |
回應者：kamchun 《IP：1***237.135.232 》
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請大家多主動關懷幫助愛滋病孤兒
不要歧視排斥他們
愛滋病村莊
http://www.google.com/search?q=%E7%9B%A7%E5%BB%A3&hl=en&tbm=isch&source=lnms&sa=X&ei=UNqUUb6wC6uZiAel6YDYDQ&ved=0CAcQ_AUoAQ&biw=853&bih=529#hl=en&tbm=isch&sa=1&q=%E6%84%9B%E6%BB%8B%E7%97%85%E6%9D%91%E8%8E%8A&oq=%E6%84%9B%E6%BB%8B%E7%97%85%E6%9D%91%E8%8E%8A&gs_l=img.3...32073.32073.12.32947.1.1.0.0.0.0.125.125.0j1.1.0...0.0...1c.1.12.img.-7hHr9ZY3DU&bav=on.2,or.r_qf.&bvm=bv.46471029,d.aGc&fp=820b92b76c936223&biw=853&bih=529
http://www.google.com/search?hl=en&q=%E6%84%9B%E6%BB%8B%E7%97%85%E5%AD%A4%E5%85%92&bav=on.2,or.r_qf.&biw=853&bih=529&wrapid=tlif136871035987411&ie=UTF-8&tbo=u&tbm=vid&source=og&sa=N&tab=iv&ei=59yUUZzbJYaiiAevooCIDw#hl=en&tbm=vid&sclient=psy-ab&q=%E6%84%9B%E6%BB%8B%E7%97%85%E6%9D%91&oq=%E6%84%9B%E6%BB%8B%E7%97%85%E6%9D%91&gs_l=serp.3...35428.35428.1.35802.1.1.0.0.0.0.171.171.0j1.1.0...0.0...1c.1.12.psy-ab.4KaSaTluc8U&pbx=1&bav=on.2,or.r_qf.&bvm=bv.46471029,d.aGc&fp=c01238065d7aa3b9&biw=853&bih=529
愛滋病孤兒
http://www.google.com/search?q=%E7%9B%A7%E5%BB%A3&hl=en&tbm=isch&source=lnms&sa=X&ei=UNqUUb6wC6uZiAel6YDYDQ&ved=0CAcQ_AUoAQ&biw=853&bih=529#hl=en&tbm=isch&sa=1&q=%E6%84%9B%E6%BB%8B%E7%97%85%E5%AD%A4%E5%85%92&oq=%E6%84%9B%E6%BB%8B%E7%97%85%E5%AD%A4%E5%85%92&gs_l=img.3...8960.8960.0.9772.1.1.0.0.0.0.78.78.1.1.0...0.0...1c..12.img.DGpiolPC96A&bav=on.2,or.r_qf.&fp=820b92b76c936223&biw=853&bih=529
http://www.google.com/search?hl=en&q=%E6%84%9B%E6%BB%8B%E7%97%85%E5%AD%A4%E5%85%92&bav=on.2,or.r_qf.&biw=853&bih=529&wrapid=tlif136871035987411&ie=UTF-8&tbo=u&tbm=vid&source=og&sa=N&tab=iv&ei=59yUUZzbJYaiiAevooCIDw#hl=en&tbm=vid&sclient=psy-ab&q=%E6%84%9B%E6%BB%8B%E5%AD%A4%E5%85%92&oq=%E6%84%9B%E6%BB%8B%E5%AD%A4%E5%85%92&gs_l=serp.3...10530.10530.3.10826.1.1.0.0.0.0.171.171.0j1.1.0...0.0...1c.1.12.psy-ab.7Xg495Qn-qU&pbx=1&bav=on.2,or.r_qf.&bvm=bv.46471029,d.aGc&fp=c01238065d7aa3b9&biw=853&bih=529
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| 【我要回應】 |
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發表時間：2013/5/17 上午 09:31:14
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| 這是第 19 篇回應文章 |
回應者：chunkam 《IP：1***237.135.232 》
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國學复興大講壇
http://www.gxfxwh.com/
翰墨流香文學
http://hmlx.5d6d.net/bbs.php
百家講壇网
http://bbs.xhistory.net/
http://www.baijiajiangtan.org/
啟蒙歷史
http://www.qmhistory.cn/index.php
溯古追風歷史
http://bbs.xhistory.net/
百家講壇雜志
http://www.baijiajiangtan.com.cn/Index.html
【 台灣優惠券大全】
【 台灣爆新聞】
【 行動網路電視台】
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| 【我要回應】 |
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發表時間：2013/5/24 下午 09:53:11
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| 這是第 20 篇回應文章 |
回應者：kamchun 《IP：1***237.134.202 》
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學海書樓
http://www.hokhoilibrary.iyp.hk/
http://ypsilver.yp.com.hk/ypdiy/IndexMain.aspx?&lang=ch&cid=7011
http://www.hkshp.org/talk/talk2012hok_hoi2.html
http://zh.wikipedia.org/wiki/%E5%AD%B8%E6%B5%B7%E6%9B%B8%E6%A8%93
http://www.hkpl.gov.hk/tc_chi/collections/collections_sc/collections_sc_hhc/collections_sc_hhc.html
http://www.hkpl.gov.hk/tc_chi/services/services_rls/services_rls_crl.html
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| 【我要回應】 |
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發表時間：2013/5/28 下午 03:18:08
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| 這是第 21 篇回應文章 |
回應者：chunkam 《IP：2***176.215.101 》
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傳銷陷阱
http://hk.video.search.yahoo.com/search/video;_ylt=A8tUwXI_WaRRIgwAra7eygt.;_ylu=X3oDMTBncGdyMzQ0BHNlYwNzZWFyY2gEdnRpZAM-?p=%E5%82%B3%E9%8A%B7%E9%99%B7%E9%98%B1&ei=utf-8&fr=FP-tab-web-t
http://www.google.com.hk/search?tbm=vid&hl=zh-HK&source=hp&biw=991&bih=684&q=%E5%82%B3%E9%8A%B7%E9%99%B7%E9%98%B1&gbv=2&oq=%E5%82%B3%E9%8A%B7%E9%99%B7%E9%98%B1&gs_l=video-hp.12...0.0.0.598.0.0.0.0.0.0.0.0..0.0...0.0...1ac..12.video-hp.pBBxPMkCH6o
傳銷騙案
http://hk.video.search.yahoo.com/search/video;_ylt=A8tUwXEqWaRRY3UAmVfeygt.;_ylu=X3oDMTBncGdyMzQ0BHNlYwNzZWFyY2gEdnRpZAM-?p=%E5%82%B3%E9%8A%B7%E9%A8%99%E6%A1%88&ei=utf-8&fr=FP-tab-web-t
http://www.google.com.hk/search?hl=zh-HK&gbv=2&biw=991&bih=684&tbm=vid&q=%E5%82%B3%E9%8A%B7%E9%A8%99%E6%A1%88&oq=%E5%82%B3%E9%8A%B7%E9%A8%99%E6%A1%88&gs_l=serp.3...16871.16871.0.17962.1.1.0.0.0.0.23.23.1.1.0...0.0...1c.2.14.serp.3Ri58Mhrih8
騙案
http://hk.video.search.yahoo.com/search/video;_ylt=A2oKmJQkWaRRzTIA9VKzygt.?p=%E9%A8%99%E6%A1%88&fr=FP-tab-web-t&fr2=piv-web
http://www.google.com.hk/search?hl=zh-HK&gbv=2&biw=991&bih=684&tbm=vid&q=%E9%A8%99%E6%A1%88&oq=%E9%A8%99%E6%A1%88&gs_l=serp.12..0j0i5i2l5.53184.53184.0.57002.1.1.0.0.0.0.142.142.0j1.1.0...0.0...1c.2.14.serp.Xb278MBXBsE
【 台灣優惠券大全】
【 台灣爆新聞】
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發表時間：2013/6/6 下午 09:26:15
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回應者：palu 《IP：1***237.134.36 》
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香港證券及期貨專業總會
http://hksfpa.org/v3/
http://hksfpa.org/
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發表時間：2013/6/25 上午 09:43:39
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國際癌症研究署IARC
http://www.iarc.fr/
http://en.wikipedia.org/wiki/International_Agency_for_Research_on_Cancer
http://baike.baidu.com/view/3956490.htm
http://www.bhp.doh.gov.tw/BHPNet/Web/HealthTopic/TopicArticle.aspx?id=201206290001&parentid=201110130001
http://monographs.iarc.fr/
http://www-dep.iarc.fr/
http://en.wikipedia.org/wiki/Federation_of_European_Cancer_Societies
http://en.wikipedia.org/wiki/International_Agency_for_Research_on_Cancer
http://en.wikipedia.org/wiki/National_Cancer_Institute
http://en.wikipedia.org/wiki/Oncology
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電子佛書
中文 | 西文 | 日文 | 南傳佛教 | 藏傳佛教 | 個人
□中文
500部佛教基本著作原文下載（佛學研究網） http://www.wuys.com/news/Article_Show.asp?ArticleID=6949
JBox-智慧宝箧 http://wisdombox.org/
Siddham-上師論著 http://www.siddham.org/yuan4/main_books.html
Siddham-法緣 http://www.siddham.org/yuan3/main3.html
七葉佛教書舍 http://www.book853.com/
收錄知名法師著作、初入佛門、深入經藏、佛理專研、淨宗專集、禪宗專集、藏傳佛教等類
人乘文集（慈光山資訊網） http://zgs.org.tw/indexdetail.php?pid=94&sid=95#start
大慈山彌勒道場-出版品 http://maitreya.sun.net.tw/
中文佛法e書下載（兜率天修行林） http://www.tusitainternational.net/downloads/ebooks/
中國弘法網-在線閱讀 http://www.zghfwz.com/book/
中國西普陀寺-佛教書籍下載 http://www.zgxpts.cn/Article/ShowClass.asp?ClassID=16
中華佛典寶庫-藏外佛典 http://www.fodian.net/organize/zangwai.html
五臺山-佛典寶庫 http://www.chinawts.com/list/budstore/index.htm
五臺山-資料下載 http://www.chinawts.com/list/buddown/index.htm
內學網-電子圖書下載 http://www.neixue.org/resource/ebook/index.html
天竺山毗盧禪寺-E書下載 http://www.pilutemple.com/music_blue/Eshu.html
古大德著述（佛學世界） http://www.suttaworld.org/ancient_t/index.htm
台中蓮社 http://www.tcbl.org.tw/
台灣內觀中心-電子書 http://www.udaya.dhamma.org/publication/publication.htm
弘化社-叢書下載 http://www.honghuashe.com/Soft/List/List_598.html
弘愿寺-法寶下載 http://fabao.hongyuansi.com/article-54.html
玄奘網-佛學書店 http://www.xuanzjs.com/Html/shop/Index.html
生命圖書館 http://www.sutra.org.tw/library/lib.htm
生活電子書 http://www.6law.idv.tw/book.htm#電子佛經
石溪佛學研修社 http://www.sinc.sunysb.edu/Clubs/buddhism/cbspg.html
光明山普覺禪寺-中文系列 http://media.kmspks.org/category/chinese
地藏孝親網-佛教書籍下載 http://www.dizang.org/down/xz/
多寶講寺學習資料 http://www.duobaosi.com/gb/ziliao2/min.html
江浙佛教網-般若文海 http://www.jzfjw.cn/brwh/
佛法在線佛教網-佛法文庫 http://www.liaotuo.org/list-10.html
佛法在線佛教網-佛書下載 http://www.liaotuo.org/list-386.html
佛門淘寶-電子書檔 http://reading.buddhistdoor.com/cht/section/9
佛陀教育基金會-經書電子檔 http://www.budaedu.org.tw/publish/
收錄佛書分為八大類，依序為總類、教理、教史、經及其註釋、律及其註釋、論及其註釋、儀制、佈教護法、宗派。提供佛書PDF、DOC、TXT格式電子檔的下載。
佛陀教育漫畫館 http://comic.amtfweb.org/
佛書113本 http://www.amitofo3.net/
佛教天地圖書館（需申請帳號） http://www.ebud.net/book/
收錄大藏經、經及經疏、律及律疏、論及論疏、初級入門、名人學者及各大門派的佛書全文瀏覽。
佛教文庫（一味） http://www.1wei.com/book/
佛教文章齊欣賞（大馬佛教聯網） http://www.angelfire.com/mb/mbuddhist/gbdir.html#articles
佛教史與佛學研究電子書共二十種 http://h.foyuan.net/blog-63014-25916.html
佛教法相學會-出版、著作 http://www.dhalbi.org/dhalbi/publish/publish_main.php?p_id=1
佛教書籍網 http://www.fjzjg.com/
佛教常識（中國佛教信息網） http://www.buddhism.com.cn/index.htm#c
佛教資料庫（馬來西亞佛教總會） http://www.malaysianbuddhistassociation.org/
佛教導航-藏經樓 http://www.fjdh.com/Soft/
收錄佛書全文，提供英文字母順序查詢。
佛教顯密圓通金剛寶站-佛教下載-電子佛書 http://www.haikong.com/download/list.php?fid=114
佛園 http://buddhapark.myweb.hinet.net/
佛學文章（大正藏網頁版） http://ccubk14.brinkster.net/greatbook/T00/d00.htm
佛學網上電腦進修課程 http://www.buddhaway.org/
http://buddhaway.net/
佛學數位圖書館暨博物館-專書全文 http://ccbs.ntu.edu.tw/BDLM/search/search_album.jsp
佛學線上-佛書下載 http://www.foxue.org/down/
提供下載佛書及三藏十二部的全文chm檔。
戒邪淫網 http://big5.jiexieyin.org/
戒幢佛學教育網-E書下載 http://www.jcedu.org/dispdir.php?class=0050
戒幢佛學教育網-書刊音像 http://www.jcedu.org/dispdir.php?class=0011
求道書庫-傳統文化 http://www.qiudao.net/shuku/class.asp?classid=14
明倫海會 http://www.minlun.org.tw/haihui/
明倫電子叢書 http://www.minlun.org.tw/3pt/3-dreamweaver/16-01.htm
東蓮覺苑-資料下載 http://www.buddhistdoor.com/download/data.html
法界佛教總會-線上閱讀 http://www.drbachinese.org/online_reading/index.htm
法雲資訊網 http://www.fayun.org/
南普陀在線-名家文集 http://www.nanputuo.com/nptlib/bookboot.asp?Mid=56
美國菩提學會-下載 http://www.mahabodhi.org/zh-TW/downloads/master_talks_2.xml
美國菩提學會-經論選讀 http://www.mahabodhi.org/zh-TW/resources/sutras.xml
唐密圓音-祖師著述 http://www.tangmi.com/asd/tjinglun.htm
般若文海 http://book.bfnn.org/
本站提供佛教文章、圖書全文，提供依主題瀏覽及全文檢索。
財團法人內觀教育基金會-電子書籍 http://www.insights.org.tw/xoops/modules/tadbook2/
馬來西亞佛教資訊網-文集 http://www.mybuddhist.net/cms/putiwenku/wenji/
高僧大德開示集（佛網） http://www.buddhanet.com.tw/zfrop/index.htm
掃花書庫-宗教 http://www.saohua.com/shuku/zongjiao.htm
淮北學佛網-佛教書齋 http://huaib.com/shuzhai/
淨土文庫（東林祖庭） http://library.donglin.org/
淨土專頁 http://www.jingtu.org/
淨土資料 http://www.pureland.info/
淨土藏彙粹 http://www.plela.org/pureland/homepage/flash/index1.html
淨宗經典集要-佛經注疏 http://www.sukhvat.org/artha.html
淨宗經典集要-祖師著述 http://www.sukhvat.org/samgha.html
淨空法師專集-電子書坊 http://www.amtb.org.tw/pdf/pdf.asp
淨影集錦-下載-Flash動漫 http://www.amtfweb.org/flash/flash-index.htm
淨影集錦-下載-電子書坊 http://www.amtfweb.org/pdf/pdf-index.htm
報佛恩網 http://www.bfnn.org/
收錄道證法師、道源法師、慈舟大師、虛雲和尚、弘一大師、廣欽和尚、律航法師、宣化上人、圓瑛大師、斌宗法師、圓因法師、印光大師、雪廬老人、夏蓮居老居士、元音老人等人的著作。
智悲佛網-菩提文庫 http://www.zhibeifw.com/book.htm
無量壽經修學網-修學資料 http://a.bonze.cn/wlsjwz/xxzl.htm
菩提文庫（人生佛教網） http://www.shijian.org/wenku/index.html
華首放光寺 http://www.puming.org/download/default.htm
華藏佛教圖書館 http://www.pureland.com.tw/
華嚴專宗學院-大專學生佛學論文集 http://www.huayencollege.org/thesis/2011_thesis.php
慈氏學 http://www.mldc.cn/csx.htm
慈氏學苑 http://mbi.sun.net.tw/main.htm
慈光山資訊網-電子出版 http://zgs.org.tw/indexbook.php?type=1#start
慈蓮寺-結緣書下載 http://www.tzulien.org.tw/5-2.htm
聖域佛教-文章著作 http://zhihai.heshang.net/Article/wzzz/Index.html
聖域佛教-佛教書庫 http://zhihai.heshang.net/Article/foshuku/Index.html
聖域佛教-常用經典 http://jsl.bonze.cn/
電子法藏閣 http://ybamswk.cdc.net.my/ebook/index.htm
電子書免費下載資訊網 http://www.muni-buddha.com.tw/book/
嘉義新雨道場 http://www.tt034.org.tw/newrain/
漢文電子大藏經系列 http://www.buddhist-canon.com/
收錄佛經白話、今人要論、修證法門、佛教史傳、十方咒輪、早晚課誦、因果報應、念佛感應、佛學資料。
漢傳佛教典藉（電子書下載） http://meining.blog.hexun.com.tw/49497568_d.html
慧海佛光 http://www.hhfg.org/
樂聖嶺佛學會-資料庫 http://www.mybuddhism.com/DataBase/Database.htm
學佛網-電子書 http://big5.xuefo.net/show0_63_0_1.htm
學海無盡藏 http://www.minlun.org.tw/2pt/2-dreamweaver/15-01.htm
歷史宗教類免費電子書籍 http://www.bioon.com/book/lishibook.shtml
彌勒道場-下載專區 http://www.mldc.cn/xzzq/index.htm
禪心學苑-電子書籍 http://zensoul.org/index/type.asp?typeID=25
藏經閣（美國佛教會電腦資訊庫功德會） http://www.baus-ebs.org/sutra.html
收錄佛學辭典集成、地藏菩薩專集、觀世音菩薩專集、淨土宗專集、禪宗專集、華嚴專集、法華專集、般若專集、金剛經專集、「菩提道次第」專集、「蕅益大師全集」專集、空海（惟傳法師）專集。
勸學網-佛經 http://www.quanxue.cn/CT_FoJia/index.html
顯密文庫 http://read.goodweb.cn/
顯密法庫（顯密佛網） http://www.xianmifw.com/book/booklist.php?nav=&pid=0&nid=47
□西文
Abhidhamma.org-Contents http://www.abhidhamma.org/contents.htm
BodhiTree - E-books http://www.buddhistcouncil.org/bodhitree/Ebooks.htm
BuddhaNet’s Buddhist Study http://www.buddhanet.net/e-learning/index.htm
BuddhaNet’s eBook Library http://www.buddhanet.net/ebooks.htm
Buddhism Study and Practice Group - Book Center http://www.sinc.sunysb.edu/Clubs/buddhism/freebooks/books_BSPG.html
Buddhist eBooks http://www.buddhistebooks.com/
Buddhist Sutras http://online.sfsu.edu/~rone/Buddhism/sutras.html
Buddhsit eLibrary http://www.buddhistelibrary.org/
Dhamma eBooks（兜率天修行林） http://www.tusitainternational.net/downloads/ebook/
DharmaNet Learning Center http://www.dharmanet.org/learning.htm
Early Buddhist Manuscripts Project http://ebmp.org/
eBook Library - More Buddhist eBooks http://www.buddhadhammasangha.com/SecondLevelSite/ThirdLevelSite/eBookLibrary/
MoreBuddhistEBooks.htm
Free - Buddhist eBooks and Dharma Talks - www.BuddhaBooks.info http://www.urbandharma.org/udharma5/ebooks.html
International Congress on Buddhist Women’s Role in the Sangha: Bhikshuni Vinaya and
Ordination Lineages - Online Publications http://www.congress-on-buddhist-women.org/index9537.html?id=150
Internet Archive - Texts http://www.archive.org/details/texts
nibbana.com http://www.nibbana.com/
Sacred Texts - Buddhism http://www.sacred-texts.com/bud/index.htm
Selected Titles from the Buddhist Publication Society http://www.accesstoinsight.org/lib/bpslist.html
The Berzin Archives - e-Books http://www.berzinarchives.com/web/x/nav/n1.html_533795574.html
中華佛典寶庫-英文佛典 http://www.fodian.net/English/index.htm
光明山普覺禪寺-Publication http://media.kmspks.org/category/publication
□日文
つばめ堂通信 http://www.geocities.jp/tubamedou/index.htm
天台宗典編纂所(Tendai Research Foundation) http://www.biwa.ne.jp/~namu007/index.htm
原始佛教聖典資料による釋尊傳の研究 http://www.sakya-muni.jp/
創價大學國際佛教學高等研究所-研究成果 http://iriab.soka.ac.jp/orc/seika.html
報恩藏-公開資料 http://www.bukkyo-u.ac.jp/mmc01/adachi/data.htm
□南傳佛教
A Theravada Library http://www.accesstoinsight.org/lib/index.html
本站收錄數百篇的短文、禪修方面的圖書和佛教教理研究指南、經典註釋等。文章部分提供作者、主題、題名索引，經典部分僅提供經典索引、專有名詞索引、直喻索引、法數索引。英文翻譯著作選自巴利經典。
books texts (Bhante Sujiva) http://www.sujiva.wz.cz/english/books_eng.html
Chanmyay Sasana Yeiktha (恰密禪修中心) - ebooks http://www.chanmyay.org/dhammatalks_ebook.htm
Dhamma Talks http://www.dhammatalks.net/
中文版http://www.dhammatalks.net/index2.htm#Chinese
External links to Theravada resources http://www.accesstoinsight.org/outsources/index.html
The Mahāsī Sayādaw’s Discourses & Theatises on Buddhism - Treadise http://www.mahasi.org.mm/treatises.html
The Vipassana Page - Free Books & Periodicals http://www.enabling.org/ia/vipassana/freeBooks.html
Theravāda-Buddhism http://www.palikanon.com/english/english_web.htm
巴利佛教資源-1.電子書 http://tkwen.theravada-chinese.org/pali_Buddhism_sources.htm
古晉菩提法苑-佛教資料庫 http://www.bhagavan.com.my/data.html
台灣南傳上座部佛教學院-其他出版下載 http://www.taiwandipa.org.tw/index.php?url=70-20&prg_no=k&start=1
台灣南傳上座部佛教學院-學院出版下載 http://www.taiwandipa.org.tw/index.php?url=70-20&prg_no=k&start=0
佛陀學苑 http://www.buddhastation.org/
佛教瑜伽士陳健民上師之網頁（含林鈺堂博士作品） http://www.yogichen.org/
府城佛教網-文章選讀 http://nt.med.ncku.edu.tw/biochem/lsn/paper-selected.html
http://www.online-dhamma.net/nanda/paper-selected.html
府城佛教網-經文選讀 http://nt.med.ncku.edu.tw/biochem/lsn/canon-selected.html
法雨道場-下載區 http://www.dhammarain.org.tw/
南傳經論文集（原始佛法三摩地學會） http://www.samadhi-buddha.org/Item006_main.html
香光書鄉-法音叢書（佛使比丘） http://www.gaya.org.tw/publisher/fain/faindex.htm
原始佛教專刊 http://www.xin-yuan.com/cityzen/jiangtan/ahan/ahan.htm
淨心文教基金會-下載專區 http://ftp.puremind.org.tw/
福聚院-精舍典藏 http://www.fjland.net/Soft/Index.asp
覺悟之路 http://www.dhamma.org.cn/
□藏傳佛教
Lama Yeshe Wisdom Archive – Book and eBooks http://www.lamayeshe.com/zencart/index.php?main_page=index&cPath=22
The Chökyi Gyatso Translation Committee http://www.gampoabbey.org/translation-committee.php
生死書 http://www.fosss.org/index.htm
收錄無常、輪迴、因果、覺悟之路、西藏生死書、大圓滿前行、入菩薩行、般若空性等主題的佛書全文及文章。
法尊法師譯述專集 https://mywebspace.wisc.edu/shenghaili/web/big5/big5home.htm
密教文集（佛網） http://www.buddhanet.com.tw/tantric.htm
淨蓮上師佛學網站-電子法寶 http://www.lianmaster.com/dharma/dharma.html
智悲佛網-上師法寶 http://www.zhibeifw.com/ssfb/
菩提道次第廣論 http://www.guanglun.com/
網路結緣書（穢跡金剛的家） http://www.ucchusma.idv.tw/basic/basic.htm
慧光集電子書 http://www.larong-chuling.com/pages/category5.htm
藏傳佛教典籍（中華佛典寶庫） http://www.fodian.net/zangchuan/zangchuan.htm
□個人
A-MIDA宗教百科網-結緣書網（聖嚴法師） http://www.a-mita.com.tw/libe/0main2.html
一玄老人全集 http://www.xiuxiu.org.tw/ishian/ishian-3.php
大毘盧寺-佛書下載（成觀法師） http://www.abtemple.org/cgi-bin/abtemple.org/tw_ebook/ephoto.cgi
大乘妙法弘護學會-法寶下載（淨界法師） http://www.dhamiufa.org/download/downloadlist.php
太虛大師全書 http://www.buddhaway.org/T00-taixu.htm
http://www.nuona.com/dowm/taixu/index.htm
弘一大師網路專輯-文章會集 http://www.bfnn.org/hungyi/gb/article.htm
白雲老禪師電子書下載 http://www.chiefsun.org.tw/tw/4_shop/1_list.php?ID=11
印光大師全集 http://ccubk14.brinkster.net/greatbook/D00/0e.htm
印光大師網路專輯-文章會集 http://www.bfnn.org/yinkuang/article.htm
印祖文鈔 http://a.bonze.cn/wlsjwz/yzwc/index.htm
印順法師佛學著作集 http://www.yinshun.org.tw/books/
http://www.shengyimaster.org/yinshun/index.html http://www.mahabodhi.org/files/yinshun/index.html
如本法師佛書著作（法王講堂） http://fawang.hihosting.hinet.net/p1_2.htm
西蓮淨苑-電子書 http://www.seeland.org.tw/01main.htm#電子書
佛光山-佛教叢書（星雲法師） http://www.fgs.org.tw/fgs_book/fgs_frbook.aspx
佛光教科書（星雲法師） http://etext.fgs.org.tw/etext6/search-5.htm
提供全文檢索。
東初老人全集 http://dongchu.ddbc.edu.tw/
林世敏著作 http://icwang.ee.ncku.edu.tw/x/bud2.htm
林崇安教授佛學與禪修論文集暨科學哲學專輯 http://www.ss.ncu.edu.tw/~calin/index.html
南懷瑾先生專題 http://furuzen.com/rchgk/nanhj/
南懷瑾全集 http://www.quanxue.cn/ct_nanhuaijin/index.html
星雲文集 http://www.fgs.org.tw/master/masterA/books/index.htm
分為史傳、經典、文選、儀制、用世五個主題。
剛曉法師文集 http://www.jcedu.org/edu/wenji/gangxiao/index.htm
財團法人內觀教育基金會-電子書籍 http://www.insights.org.tw/xoops/modules/tadbook2/
迷悟之間（星雲法師） http://etext.fgs.org.tw/etext6/search-4.htm
提供全文檢索。
現代禪叢書（李元松） http://www.masterlee.url.tw/lee/chibook/chibook-01.htm
雪公專集 http://www.minlun.org.tw/1pt/1-dreamweaver/20-01.htm
智諭老和尚撰述 http://www.seeland.org.tw/www/zhiyu/book_3_cor1.html
http://ccbs.ntu.edu.tw/DBLM/resource/ebooks/seeland/02.htm
聖一老和尚法寶及研究 http://www.shengyimaster.org/material_index.html
聖嚴法師法鼓全集 http://ddc.shengyen.org/
聖嚴法師著作 http://www.shengyen.org/content/books/books_01.aspx
道安長老數位紀念館-文集 http://www.plela.org/daoan/t2_2tb.html
賴賢宗哲學宗教藝術雅集 http://web.ntpu.edu.tw/~shlai/index.html
蕅益大師全集 http://www.ouyi.mymailer.com.tw/
濟群法師網站 http://www.jiqun.com/
韓老說法 http://www.mldc.cn/hlsft1.htm
顯如法師文集 http://nt.med.ncku.edu.tw/biochem/lsn/newrain/books/sanro/sanro.htm
佛教資料庫
資源指引
日本近代佛教史研究會-關連するデータベースリンク集 http://wwwsoc.nii.ac.jp/mjbh/link_database.html
解題
佛書解題資料庫檢索系統 http://www.gaya.org.tw/library/title/index.asp
類書
佛教類書資料庫檢索系統 http://www.gaya.org.tw/library/leishu/index.asp
名錄
[人物]
佛教著者人名權威資料庫 http://www.gaya.org.tw/library/author/index.asp
臺灣地區僧籍資料庫查詢系統 http://www.gaya.org.tw/library/sangha/index.asp
[寺院]
Dharma Centres Database http://buddhactivity.org/buddhamandala01.htm
お寺さんインターネット http://www.oterasan.jp/yomi/
お寺檢索（寺院檢索） http://www.otera-navi.com/searches/advanced
お寺検索 http://www.otera.co.jp/t/
大阪市內寺院檢索 http://www.osaka-bukkyo.org/temple/index.html
中國佛教寺院名錄網 http://www.fj219.com/
中國佛教寺院網 http://www.fjsy.net/
中華佛教黃頁（全國寺院檢索） http://www.fjchina.net/search_phone.asp
札幌市寺院名簿検索 http://www.d4.dion.ne.jp/~hanami2/tera/tera.htm1
全國天台宗寺院データベース http://www.tendai.or.jp/tera/kensaku.html
全國寺院の檢索 http://www.kotobuki-p.co.jp/kensaku/index.htm
全國曹洞宗寺院檢索 http://www.sotozen-net.or.jp/kensak/chui.htm
寺院コム http://jiin.com/
寺院の檢索とリンク集 http://www.bins.ne.jp/aspten/search/search.asp
寺院資料データベース http://komazawa.synergy.co.jp/
寺院檢索 http://otera.1ban.org/
寺院檢索（岐阜縣佛教會） http://bukkyogifu.net/cgi/jiin/
寺院檢索（愛知札所巡り） http://www.aruku88.net/cgi/yo2/yomi.cgi
寺院檢索（臨黃ネット） http://www.rinnou.net/jiin_search_i/search.cgi
寺院檢索サイト 禅叢林Net http://www.zensorin.net/
佐渡の寺院検索 http://www.city.sado.niigata.jp/sadobunka/denbun/etc/jiin_ken/jiin.html
京都寺院檢索 http://www.geocities.jp/kyotocityaaa/temple100.html
縣內寺院檢索（日蓮宗山形縣） http://www.nichirenshu-yamagata.net/home2.htm
[機構]
世界佛教通訊搜尋引擎 http://www.sanghanet.net/asp/asp1/index1.htm
本資料庫原始資料為和裕出版的《世界佛教通訊錄》，提供國內外佛教機關、團體、商店的搜尋，可依條件、類別、縣市、國別等方式查詢。
佛教文集
印順法師佛學著作集檢索 http://220.128.136.40/cgi-bin/accelon3cgi.exe/ksana?db=yinshun.adb
法話データベース http://otera.1ban.org/howa
星雲大師文集-佛光教科書線上簡易查詢 http://www.hsilai.org/etext/search-5.htm
星雲大師文集-迷悟之間線上簡易查詢 http://www.hsilai.org/etext/search-4.htm
研究計畫
GRB智慧搜尋系統 http://grbsearch.stpi.org.tw/GRB/
本系統收錄1993年起迄今之國科會專題研究計畫、各機關委託研究計畫、各機關科技類自行研究計畫等之基本資料與摘要，以及研究報告。提供免費查詢國內研究計畫、研究報告，部分提供全文電子檔包含tiff檔及pdf檔二種格式，免費線上瀏覽、列印及下載服務。
KAKEN（科學研究費成果公開サービス） http://seika.nii.ac.jp/
弘前大學研究成果檢索システム-科学研究費報告書- http://www.ul.hirosaki-u.ac.jp/pub/kaken/
弘前大學研究成果檢索システム-紀要・研究報告- http://www.ul.hirosaki-u.ac.jp/pub/search/
全國科技資訊網路研究計畫摘要／報告 http://sticnet.stpi.org.tw/sticweb/html/main0.php
新聞
全國新聞總合目錄データベース http://sinbun.ndl.go.jp/o_eturan.htm
佛教史
『入唐求法巡礼行記』データベース http://www.junreikoki.jp/database.html
The Silk Road Project: Turfan Database高昌資料庫 http://research.yale.edu:8084/turfan/database.html
台灣佛教史料庫 http://ccbs.ntu.edu.tw/taiwan/index.htm
本資料庫提供台灣日據時期《南瀛佛教會會報》、《台灣佛教》全文檢索、全文／原典影像對照瀏覽，以及台中佛教會館、圓光佛學院書籍、期刊等館藏特藏之原典影像或全文／原典影像對照瀏覽。
玄奘西域行 http://silkroad.chibs.edu.tw/
「數位博物館計畫：玄奘西域行」由國立台灣大學哲學研究所主持，共含「文獻、圖像、史地資料之組織與研究」、「互動式資訊視覺化設計與研究」、「數位博物館中知識庫系統之研發」三個子計畫。分別由中華佛學研究所、國立台北藝術大學科技藝術研究中心、國立台灣大學資訊工程研究所執行。本計畫共分八大項進行，有首頁、絲路之旅單元、文物藝術單元、玄奘傳•西域記單元、西遊記單元、互動式學習單元、資料庫檢索及其他資訊等單元。
地名・人名データベース http://www.aa.tufs.ac.jp/~hoshi/tibetjiten/jitenframeTJ.html
本資料庫提供現代西藏地名、人名的檢索，可以西藏語、Wylie轉寫法、カナ、漢語（ピンイン）、種類等方式進行檢索。
西域行記データベース http://www.kanji.zinbun.kyoto-u.ac.jp/~saiiki/
本資料庫提供慧超往五天竺國傳、悟空入竺記、大唐西域記、大唐西域求法高僧傳、大唐大慈恩寺三藏法師傳、南海寄歸内法傳、洛陽伽藍記卷五、繼業西域行程、釋迦方志、法顯傳等書的檢索，並提供バーミヤーン石窟寺院及大佛實測的圖像資料瀏覽。
佛教年表資料庫查詢系統 http://www.gaya.org.tw/library/chronicle/index.asp
蓬萊淨土遊 http://ccbs.ntu.edu.tw/formosa/index.html
「台灣佛教數位博物館：蓬萊淨土遊」是一國科會專題研究計畫。內容主要是將台灣佛教的文史資料進行數位化，提供的項目有：佛教寺院、文教組織、佛教人物、文化藝術、寺院虛擬巡禮、佛教巡禮、文獻檢索、計畫小組及相關網站等。其中「文獻檢索」提供寺廟組織及人物的檢索。
佛教人物
玄奘學資料庫 http://xuan.hcu.edu.tw/
本資料庫是玄奘大學人文關懷與社會發展計劃子項計劃之一，全面蒐集彙整國內外與玄奘大師相關論著，建立資料庫，供各界檢索使用。目前網站提供：文獻查詢、相關論文、計劃小組、留言板、討論區、相關網頁及活動照片等項。其中，文獻查詢部分提供中、英、越文搜尋，日文搜尋，法、德文搜尋等三種查詢方式。
經典
《法華經》數位資料庫 http://sdp.chibs.edu.tw/
本資料庫提供《法華經》梵文寫本、漢譯版本、漢文寫本的版本比對。預計完成完整的「文獻資料」與「圖像資料」等各項資料庫，同時並完成英譯資料，以中英方式呈現；並陸續提供光碟、資料庫檢索及動態討論區。
心經索引典 http://www.gaya.org.tw/indexbook/index.asp
本索引典為一單語索引典，是依玄奘法師所譯之《般若波羅蜜多心經》編製而成的索引典。共收錄518個詞彙，描述詞203個，非描述詞315個。其編排方式依照各詞頭第一個字中文筆劃順序排列，不做類別分類。
佛教經典主題詞全文檢索資料庫 http://www.gaya.org.tw/library/thesaurus1/index.htm
本資料庫收錄與般若經論相關之經典全文包括《大般若經》、《摩訶般若波羅蜜多經》、《心經》、《金剛經》、《仁王護國般若波羅蜜多經》、《大乘理趣六波羅蜜多經》、《大智度論》。提供線上讀經、經論全文查詢及索引典輔助經論全文查詢等功能，以及提供一或多種經典之一卷或多卷的經文全文檢索。於「線上讀經」模式下，可由「全文檢索」欄位進行檢索。
佛經詞語索引與時空地理檢索平台 http://211.23.77.91/TE/
般若波羅密多心經[七種版本比對] http://ybh.chibs.edu.tw/4L_ts_database/heart/index.htm
本資料庫收錄《般若波羅蜜多心經》玄奘、法月、般若共利言等、智慧輪、法成、不空、施護等七種譯本。
漢文古籍譯註與數位編輯的研究──以巴利語與漢文《別譯雜阿含經》（T.100）的版本比對與英譯為例 http://buddhistinformatics.chibs.edu.tw/BZA/
論典
《瑜伽師地論》資料庫 http://ybh.chibs.edu.tw/
本資料庫已陸續整理出《瑜伽論》本論、其綱要書及異譯本（三經二論）、諸注釋本、梵藏本等共二十六本。提供「解題」、「科判」、「梵漢藏全文檢索」、「辭典」、「參考書目」、「藏經查詢」等功能。可作為學者在學術上的應用，及未來可作為促進與創新佛典e-Learning資源網站建置與應用的典範。
佛教文物
佛教文化研究所寺院收藏物資料庫 http://bc-db.doho.ac.jp/top.jsp
本資料庫是同朋大學佛教文化研究所將20年間調査收集真宗寺院的法寶文物、名稱、法量、時代等的調査記錄建置而成的，提供檢索。內容收錄1,306件。
修持
六門教授習定論／止觀門論頌 http://ybh.chibs.edu.tw/4L_ts_database/samahita/index.htm
本資料庫目前收錄有《六門教授習定論》及《止觀論門頌》，提供科判對照之功能。《六門教授習定論》乃敍述學習禪定者應注意的六種方便，使能逹到世間定及出世間定。《止觀論門頌》為世親菩薩造，三藏法師義淨奉詔譯，是敍述學習禪定者應注意的事項，以偈頌寫成。其科判為惠敏法師所寫。
佛教藝術
「東洋文庫所藏」圖像史料マルチメディアデータベース http://dsr.nii.ac.jp/toyobunko/search/
佛教石刻造像拓本 http://rub.ihp.sinica.edu.tw/%7Ebuddhism/
於竹大日如來緣起繪卷 http://www.nichibun.ac.jp/graphicversion/dbase/nyorai.html
錦繪觀音靈驗記の世界 http://www.nichibun.ac.jp/graphicversion/dbase/nishikie.html
佛教宗派
[真宗]
貴重書デジタルデータ http://www.otani.ac.jp/kyo_kikan/library/d-data.html
[淨土真宗]
『淨土真宗聖典』Online檢索 http://www2.hongwanji.or.jp/kyogaku/kensaku/
本資料庫依據《浄土真宗聖典》（原典版・原典版七祖篇・註釋版・註釋版七祖篇）收錄的聖教本文為資料庫收錄內容，提供檢索。
http://www2.hongwanji.or.jp/kyogaku/online.htm
http://www.terakoya.com/seiten/kensaku.html
『浄土真宗聖典』聖教データベース http://www2.hongwanji.or.jp/kyogaku/database.htm
[禪宗]
IRIZ禪籍資料庫（花園大學禪學研究所） http://iriz.hanazono.ac.jp/frame/data_f00.html
本資料庫是一禪學典籍資料庫。主要参考文獻「禪籍分類要覽」（《新版禪學大辭典》大修館書店），本資料庫內容共分為宗義、宗論、史傳、語錄、公古．公案、銘．箴．歌頌、禪文學、清規、叢書等類，並提供總索引檢索瀏覽。
Zen Texts Search http://www.io.com/~snewton/zen/search.html
曹洞宗關係文獻目錄Online檢索 http://www.sotozen-net.or.jp/tmp/kensaku.htm
本資料庫收錄曹洞宗宗學研究所編《曹洞宗關係文獻目錄》及《宗學研究紀要》（舊《宗學研究所紀要》），以及明治以降、平成14年(2003)3月刊行的道元禪師、瑩山禪師、および日本の曹洞宗に關係する文獻。
禪籍．佛書畫像資料庫 http://www.komazawa-u.ac.jp/~toshokan/el/
本資料庫係依據駒澤大學《禪籍善本圖錄》（駒澤大學圖書館平成12年刊）的禪學・佛教學關係的畫像作成的。內容收錄駒澤大學圖書館所藏的禪籍、佛書的貴重圖書、書誌的解題，以及收錄本文畫像。
黒豆(こくず)データベース（禪文化研究所） http://www.zenbunka.or.jp/05_databases/8_kokuzudb.htm
專題
Indica et Buddhica: Materials for Indology and Buddhology http://indica-et-buddhica.org/
PL480チベット語文獻（マイクロフィッシュ版）オンライン檢索 http://61.197.194.10/Database/PL480Query.html
日本におけるチベット研究文献目録(1996年∼) http://web.otani.ac.jp/cri/twrp/jatsdb/
河口慧海將來チベット語藏外文獻 http://61.197.194.10/Database/Kawaguchi.html
BCSD: Buddhist-Christian Studies Database http://www2.bc.edu/~barciaus/BCSD/BCSD.htm
IDP數據庫 http://idp.nlc.gov.cn
圖書聯合目錄
資源指引 | 圖書聯合目錄 | 新書書目 | 綜合型書目 | 專題書目
資源指引
Digital Resources for Chinese Studies - Union Catalogs (Harvard College Library) http://hcl.harvard.edu/research/guides/chinese/part10.html#union
美國哈佛大學圖書館整理中文研究數位資源的聯合目錄資源。
Z39.50整合查詢（高雄第一科技大學圖書資訊館） http://lib1.nkfust.edu.tw:211/screens/z39menu.html
中國高等教育文獻保障系統-聯合目錄 http://202.114.65.58/portal/portal/media-type/html/group/whuguest/page/cata1.psml
收錄Calis聯合目錄、Calis華中地區圖書館館藏目錄、大陸圖書館館藏目錄、大陸聯合目錄、港台地區聯合目錄、國外圖書館館藏目錄、聯合目錄之資源。
姜義臺的網路圖書館-聯合目錄 http://www.lib.pu.edu.tw/~jiang/OnLineDB/db-book.htm
姜義臺的網路圖書館整理有關台灣、大陸、香港、日本及西文等聯合目錄資源。
國內聯合目錄/書目中心-圖書（全國圖書書目資訊網） http://nbinet2.ncl.edu.tw/resource.php?tPath=3_4_7
整理台灣地區圖書聯合目錄資源。
國外聯合目錄/書目中心（全國圖書書目資訊網） http://nbinet2.ncl.edu.tw/resource.php?tPath=3_5
整理亞洲、北美、歐洲及其他地區的聯合目錄、書目中心資源。
靜宜大學蓋夏圖書館-聯合目錄 http://www.lib.pu.edu.tw/new/database-www/db-bookM.htm
靜宜大學圖書館整理國內外聯合目錄資源，按注音符號及英文字母順序排。
圖書聯合目錄
CALIS聯合目錄公共檢索系統（大陸） http://opac.calis.edu.cn/
本系統提供簡單、高級及瀏覽三種檢索方式檢索中、西、日、俄文的普通圖書、連續出版物、中文古籍資料。
COPAC（英國及愛爾蘭等） http://copac.ac.uk
本目錄是一個聯合目錄，提供免費整合查詢Consortium of Research Libraries (CURL)會員線上目錄。收錄有超過3千2百萬筆的資料是大部分CURL會員圖書館的館藏，其中包括英國及愛爾蘭24所大學圖書館，以及大英圖書館、國立蘇格蘭圖書館、the National Library of Wales / Llyfrgell Genedlaethol Cymru；也有小部分的目錄資料是來自非CURL會員的圖書館。提供Web（the Web/Z39.50 gateway）、Z39.50、OpenURL、SRW/SRU四種檢索介面。
CRLNet聯機編目檢索（大陸） http://www.crlnet.org/search.html
地方版文獻聯合採編協作網（China Regional Libraries Network，簡稱CRLNet）由深圳圖書館、湖南圖書館、福建省圖書館、上海圖書館、天津圖書館、遼寧省圖書館共同創建，採聯合聯機編目的方式，分布式數據庫系統，並制定《中文圖書數據處理規程》。
HKALL港書網（香港） http://hkall.hku.hk/
香港高校圖書聯網，提供整合查詢香港中文大學、香港城市大學、香港浸會大學、香港教育學院、香港理工大學、香港科技大學、嶺南大學、香港大學八所大學圖書館館藏聯合目錄，超過五百萬筆的專題論文。
I-Share（美國伊利諾州） http://i-share.carli.illinois.edu/ilcso/cgi-bin/welcome
I-Share包括65個屬於CARLI（Consortium of Academic & Research Libraries in Illinois）伊利諾州圖書館的資源。
ITS MARC書目資料庫 http://www.itsmarc.com/
由TLC (The Library Corporation) 製作，一個免費檢索MARC數據庫。
Libweb - Library Servers via WWW http://sunsite.berkeley.edu/Libweb
柏克萊大學數位化圖書館Sunsite的一部分，目前已連結超過135個國家的圖書館，可依國家地區查詢。
NACSIS Webcat（日本） http://webcat.nii.ac.jp/webcat.html
日本大學圖書館館藏圖書、雜誌的綜合目錄資料庫。
OhioLINK Library Catalog（美國俄亥俄州圖書館聯合目錄） http://olc1.ohiolink.edu/search/
Summit : Orbis Cascade Academic Union Catalog（西北太平洋學術圖書館聯合目錄） http://orbis.uoregon.edu/
Thailand Union Catalog（泰國大學聯合目錄） http://uc.thailis.or.th/
The National Digital Library（韓國） http://www.dlibrary.go.kr/
virtual Canadian union catalogue (vCuc)加拿大虛擬聯合目錄 http://www.collectionscanada.ca/8/6/index-e.html
Webcat Plus（日本國立情報學研究所（NII）提供） http://webcatplus.nii.ac.jp/
webCATS（世界各國圖書館） http://www.libdex.com/
WorldCat (OCLC)[需帳號密碼] http://newfirstsearch.oclc.org/
WorldCat (OCLC) http://worldcat.org/
Z39.50 Gateway to Library Catalogs（美國國會圖書館） http://lcweb.loc.gov/z3950/gateway.html
包括美國國會圖書館及其他機構。
大陸出版品(民38-86年)讀者書目 http://nbinet1.ncl.edu.tw/screens/china.htm
收錄大陸北京圖書館、上海圖書館、中山圖書館、深圳圖書館4所圖書館的館藏書目資料。
大陸出版品書目（民38-89年）--讀者查詢書目 http://cdlink.ncl.edu.tw/catlink/gbcat.htm
收錄大陸北京圖書館、上海圖書館、中山圖書館、深圳圖書館4所圖書館的館藏書目資料。
中國圖書全文數據庫（中國知網） http://ckrd139.cnki.net/Grid20/Navigator.aspx?ID=5
台灣地區大陸圖書聯合目錄 http://nclcc.ncl.edu.tw/ttscgi/ttsweb?@0:0:1:/opc/catalog/cncat:回首頁://nbinet.ncl.edu.tw/screens/mainmenu_chi.html@@0.6899007912180982
全國圖書書目資訊網 http://nbinet.ncl.edu.tw/
本目錄提供NBINet圖書聯合目錄、中文古籍書目資料庫、台灣地區家譜聯合目錄資料庫三個資料庫之查詢。「NBINet圖書聯合目錄」，為一集中式書目資料庫架構，建立「國家書目」線上資料庫，提供線上合作編目分享書目資源。「中文古籍書目資料庫」，收錄至91年8月底止，台灣地區善本古籍收藏較具規模的9所圖書館善本古籍館藏書目資料。「台灣地區家譜聯合目錄資料庫」，收錄中央研究院民族所、中央研究院傅斯年圖書館、台北市文獻會、……等11個單位的書目資料，並提供相關單位匯入CMARC、CNMARC以及USMARC等MARC格式書目資料，以利查詢、顯示，兼提供著錄及維護功能。
佛教圖書館館藏聯合目錄 http://www.gaya.org.tw/library/lib_join/index.asp
本目錄提供佛教圖書館的書目資源共享、整合查詢。收錄10所佛教圖書館佛學館藏書目資料，佛學研究者可透過網路便利查詢各館館藏書目資料。
香港大學圖書館聯合目錄 http://ustlib.ust.hk:211/z39m/hkust:INNOPAC,CUHK:INNOPAC,cithk:INNOPAC,
HKBU:INNOPAC,hkpu:INNOPAC,Lingnan:INNOPAC,HKU:INNOPAC
提供INNOPAC Z39.50介面查詢香港科技大學、香港中文大學、香港城市大學、香港浸會大學、香港理工大學、嶺南大學、香港大學的圖書館館藏。
香港公共圖書館聯機目錄 http://www.hkpl.gov.hk/cindex.html
本目錄由66個固定圖書館、10個流動圖書館組成，提供圖書、媒體資料、期刊、地圖、電子參考資料、特藏資料、兒童資料之進階檢索及多館檢索。
高校人文社科外文圖書聯合目錄 http://cashl.calis.edu.cn/search/bookscan.asp
http://www.cashl.edu.cn/search/bookscan.asp
國內館藏目錄整合查詢（MetaCat） http://metacat.ntu.edu.tw/metacat2/app
本目錄是國立台灣大學圖書館提供一整合查詢各圖書館館藏的服務。收錄館藏三十萬冊以上的主要圖書館，北部、中部、南部、東部四區及醫學、教育、佛學三個主題的圖書館，提供單一或多個圖書館館藏目錄同時查詢的功能。
國家科技圖書文獻中心-目錄查詢（大陸） http://www.nstl.gov.cn/index.html
教會資訊網聯合目錄（香港） http://202.60.230.203/ipac20/ipac.jsp?profile=#focus
是一神學圖書目錄，包括香港6所神學院圖書館。
港澳書目互查 http://www.szlib.gov.cn/zgatecgi/zstart
收錄深圳圖書館、香港公共圖書館、澳門中央圖書館、中山圖書館、澳門大學圖書館5所。
湖北省圖書館公共查詢系統-聯合目錄（大陸） http://ilasweb.library.hb.cn/
華文知識入口網-國內圖書館館藏目錄整合查詢 http://search1.ncl.edu.tw/LISP/hypage.cgi?HYPAGE=hyQuery/SearchBasic2.asp&db_id=91
匯文分佈式虛擬聯合目錄檢索系統（江蘇地區CALIS成員館） http://202.119.47.3/ucat/lib_eip.php
廣州圖書館聯合目錄檢索（大陸） http://210.72.4.32/cgi-bin/EnterIlasuni?v_src=Ilasunibib.html
數位典藏聯合目錄 http://catalog.ndap.org.tw/dacs5/System/Main.jsp
是數位典藏國家型科技計畫建置的目錄性展示平台，提供全國性數位典藏藏品的檢索與搜尋。
學校圖書館網路聯館目錄（香港） http://unioncatalog.edb.gov.hk/
整合式圖書目錄查詢系統（雲科大） http://www.lib.yuntech.edu.tw/query/query.html
聯合協作書目（大陸） http://www.szlib.gov.cn/libcoll/unico.html
新書書目
ISBNdb.com-- unique book & ISBN database http://isbndb.com/
ISBN全國新書資訊網 http://lib.ncl.edu.tw/isbn/
本資訊網提供台灣地區每月出版新書之查詢、介紹，並建置書目資料庫、出版社機構網提供查詢。另外，提供《全國新書月刊》全文線上瀏覽及電子報訂閱服務。
Search for books and compare prices at isbn.nu http://isbn.nu/welcome.html
澳門中央圖書館國際標準書號中心 http://www.library.gov.mo/ISBN/isbn_index.html
綜合型書目
CALIS公共目錄檢索系統 http://162.105.139.173/
本資料提供中文現刊目次、西文期刊目次（CCC）、聯合目錄（中文）、聯合目錄（英文）、學位論文庫、會議論文庫之檢索。
STICNET國內資料庫 http://sticnet.stpi.org.tw/sticweb/html/index.htm
本資料庫提供國內各類研究資料庫，收錄資料庫包括書目式資料庫11個、聯合目錄資料庫5個；資料類型包括圖書、期刊、學位論文、會議論文、研究報告等，提供單一資料庫檢索及多個資料庫的整合檢索的介面。
STPI科技資訊網路整合服務系統(REAL) http://real.stpi.org.tw/V/L8DEDXTVTBP88TESPBJXUBMNSTJADNVGRBDAXTG6FS59CT3BC5-33032?func=quick-1
中國知網 http://www.cnki.net/
本資料庫收錄CNKI源資料庫、外文類、工業類、農業類、醫藥衛生類、經濟類及教育類的資料庫，提供單一或多個資料庫檢索。產品體系結構為168專題，資料類型包括：圖書、期刊論文、學位論文、會議論文、報紙、……等。
佛學數位圖書館暨博物館 http://buddhism.lib.ntu.edu.tw/BDLM/index.htm
本資料庫提供佛教相關書目資料、期刊論文、會議論文、學位論文及圖書論文等查詢，並提供部分專書及期刊全文。此外，還有整理佛經原典、梵巴藏教學資源及其他相關資源等。
兩岸知識庫整合查詢 http://csin.mac.gov.tw/machtml/alldb.htm
東洋學文獻類目檢索[第6.0α版] http://mousai.kanji.zinbun.kyoto-u.ac.jp/ruimoku/index.html.ja.utf-8
本資料庫收錄論文、雜誌、書籍等內容，將資料分為歷史、宗教、金石．古文書學、地理、學術思想（附教育）、民族學、社會、科學、言語文字學、經濟、文學、書誌學、政治、藝術、雜纂（附革命文物）、法制、考古學、學會消息等18類。提供「題名」、「著者」兩個檢索欄位，並可依分類進行檢索。
國立情報學研究所－服務．事業 http://www.nii.ac.jp/services/service-j.shtml
本所提供資料庫檢索包括：GeNii是學術論文、圖書、雜誌、研究成果概要等多種學術情報整合檢索的入口，可同時跨庫檢索CiNii、Webcat Plus、KAKEN、NII-DBR資料庫。另外，還有提供NII-REO電子期刊檢索、Webcat全國大學圖書館圖書．雜誌目錄檢索、大學網站資源檢索、日本學協會情報檢索、Sciterm（Online學術用語集）的檢索。
國家科技圖書文獻中心 http://www.nstl.gov.cn/
本資料庫提供文獻檢索、目次瀏覽、目錄查詢等。「文獻檢索」提供普通檢索、高級檢索、期刊檢索、分類檢索四種檢索方式檢索期刊論文、會議論文、學位論文、科技報告，專利文獻，標準文獻、計量檢定規程的資料類型。「目次瀏覽」收錄國家科技圖書文獻中心各單位收藏的各種語文期刊，提供外文科技期刊的目次頁瀏覽服務，可透過刊名及ISSN的方式查詢。「目錄查詢」是由NSTL成員單位共建的聯機聯合編目資料庫，主要收錄英、法、德、日、俄文的自然科學、工程技術、農業、醫學等學科領域的西文期刊、西文會議和西文圖書。
華文知識入口網站 http://search.ncl.edu.tw/LISP/hypage.cgi?HYPAGE=./home.htm
萬方數據資源系統 http://www.wanfangdata.com.cn/
本系統提供學位論文、會議論文、科技成果、數位化期刊、……等資料庫的單一檢索或跨庫整合檢索。
專題書目
IDP數據庫-書目檢索 http://idp.nlc.gov.cn/database/bibliography_search.a4d
National Union Catalog of Manuscript Collections http://www.loc.gov/coll/nucmc/
TBRC (Tibetan Buddhist Resource Center) http://www.tbrc.org/
本資料庫目的在促進提昇西藏佛教的學術研究和知識，進而保存西藏文化遺產，並以數位圖像的方式使其傳統文獻能被廣泛利用。收錄藏文文獻內容包括哲學、醫學、藝術、心理學、星相、歷算、詩學、歷史的主題，並收錄藏傳佛教寧瑪派、噶舉派、格魯派、薩迦派、覺囊派及苯教文獻，以及德格版甘珠爾和丹珠爾、拉達克手寫本甘珠爾、第一世至第十三世達賴喇嘛傳、第一世至第八世班禪喇嘛傳以及其他藏傳佛教各教派傳承喇嘛傳記等珍貴文獻。Tibetan Knowledge Base提供檢索藏傳佛教文獻，Digital Library提供瀏覽藏傳佛教文獻。另外，有出版光碟資料庫，提供訂購使用。
The Tibetan & Himalayan Digital Library--Resources Search http://iris.lib.virginia.edu/tibet/collections/resources/index.html
The Tibetan & Himalayan Digital Library（THDL）是一個利用網路技術集成各種關於雪域和喜瑪拉雅區域知識的網站。為一免費的網站。透過多種語言，提供多媒體的學習教程，以及與該區域的環境，文化和歷史相關的豐富的研究資料。提供資源檢索THDL的個別物件的全部範圍，包括整合查詢，以及文件、圖像、影音、嵌入物件、地圖、……等個別查詢。
中文古籍書目資料庫 http://rarebook.ncl.edu.tw/rbook.cgi/frameset4.htm
中央アジア研究文獻目錄の檢索 http://61.197.194.10/ceacs/CentralAsia.html
《日本における中央アジア關係研究文獻目錄》提供線上檢索服務。資料收錄以該目錄為主，時間自1879年至1987年3月止，並再追加收錄7,341篇，共收錄22,349篇。提供作者、篇名、雜誌名、……等的關鍵詞檢索。
台灣地區音樂資源聯合目錄 http://rimh.ncfta.gov.tw/ntnurimh/
台灣地區家譜聯合目錄資料庫 http://nclcc.ncl.edu.tw/ttsweb/nclfamily/nclfamily.htm
台灣地區善本古籍聯合目錄 http://nbinet1.ncl.edu.tw/screens/chrish.htm
玄奘學資料庫 http://xuan.hcu.edu.tw/
西文科技圖書聯合目錄 http://sticnet.stpi.org.tw/sticweb/html/illmenu.htm
『俄藏敦煌文獻』収載文献Database http://h0402.human.niigata-u.ac.jp/~dunhuang/doc/russiatop.htm
客家圖書聯合目錄資料庫 http://ccs.lib.ncu.edu.tw/hakka/index.htm
國立臺灣大學圖書館原住民聯合目錄 http://dbs2.lib.ntu.edu.tw/ttsimg/auth.htm
曹洞宗關係文獻目錄Online檢索 http://www.sotozen-net.or.jp/tmp/kensaku.htm
敦煌文獻關係論著Information http://h0402.human.niigata-u.ac.jp/~dunhuang/doc/sindex.html
敦煌學研究論著目錄資料庫 http://ccs.ncl.edu.tw/topic_3.html
圖書のオンライン檢索（東洋學總合情報システム） http://www.toyo-bunko.or.jp/library/SearchMenu.html
臺灣文史哲論文集篇目索引系統 http://memory.ncl.edu.tw/tm_sd/index.jsp
臺灣文獻整合查詢系統 http://192.192.13.178/gs/taiwan-index.htm
臺灣民間信仰書目資料庫 http://140.109.128.168/ttscgi/ttsweb?@0^0^1^tfr@@0.309136990172922
佛教字辭典
指引型資源 | 多語文字辭典 | 中文字辭典 | 巴利語字辭典 | 梵文字辭典
藏文字辭典 | 英文字辭典 | 泰文字辭典
指引型資源
Buddhism – Dictionaries http://www.alphadictionary.com/directory/Specialty_Dictionaries/Religion/Buddhism/
Buddhist Links – Dictionaries http://buddhistlinks.org/Dictionaries.htm
Resources for East Asian Language and Thought (by Charles Muller) http://www.acmuller.net/
http://www.human.toyogakuen-u.ac.jp/~acmuller/index.html
佛教語文學習材料與字辭典 http://e-library.chibs.edu.tw/languages.php
佛學應用工具--辭典 http://ccbs.ntu.edu.tw/DBLM/resource/reference/cstudyassist.htm
東蓮覺苑 – 佛學資源 http://www.buddhistdoor.com/resources/
多語文字辭典
A glossary of Buddhist terms http://re-xs.ucsm.ac.uk/gcsere/glossaries/budglos.html
Buddhist Dictionary http://www.orientalia.org/dic3.html
CJKV-English Dictionary http://www.buddhism-dict.net/dealt/
本辭典內容收錄以東亞文化、政治和歷史為主，提供全文、部首、筆畫檢索方式。
製作單位：Charles Muller
Digital Dictionary of Buddhism 電子佛教辭典 http://www.buddhism-dict.net/ddb/
本辭典是佛教經典資料中的佛教術語、文獻、寺院、宗派、人物等的彙編。提供全文、部首、筆畫檢索方式。
Glossary of Buddhist Terms http://www.ncf.carleton.ca/dharma/faqs/glossary.html
Indexes for Web Dictionary of Buddhist Terms http://www.guoxue.com/fxyj/dic/zrhy/index.htm
多語佛學辭典 http://member.giga.net.tw/lanceyy/My%20Buddhist%20Dictionary/MyBudDic.html
中文字辭典
中文佛學辭典 http://member.giga.net.tw/lanceyy/PTD/PTD2/budict.htm
佛光大辭典 http://www.fgs.org.tw/fgs_book/fgs_drser.aspx
佛光大辭典（GB碼） http://www.ebud.net/fgdick/
佛光大辭典(第三版)線上名相簡易查詢 http://etext.fgs.org.tw/etext6/search-1.htm
本辭典收錄20,000餘個佛學名相、7,000,000字的釋文及3,000餘張圖片，包含完整的中英文佛學辭典內容。提供多功能的名相和全文搜尋、簡易名相搜尋、中梵巴對照表等功能。
佛教名相 http://www.shjas.com/file/fjzs/jljy/jljy_index.htm
佛學大詞典 http://www.buddhism.com.cn/library/lib/lib.htm
本辭典提供丁福保佛學大辭典、佛教大詞典的簡、繁體字檢索。
佛學名相 http://home.kimo.com.tw/zen_translation/glossary/chinese/01terms.htm
佛學詞典工具下載 http://www.ebud.net/ebudmultimedia/fojiaocidian/cidianlist.htm
佛學詞典集成下載區 http://www.budaedu.org.tw/fo-dict/
佛學辭典 http://www.suttaworld.org/dictionary/index.htm
佛學辭典 http://www.buddhist-canon.com/DIC/index.html
陳義孝佛學常見辭彙（繁體TXT檔版）、丁福保《佛學大辭典（CBETA製作繁體HTMLHelp版）、東亞佛學名相辭典（CBETA製作繁體HTMLHelp版）、佛學辭典7種（1.《佛學大詞典》、2.丁福保《佛學大詞典》、3.《中國百科全書（佛教篇）》、4.《三藏法數》、5.《英漢佛教詞典》、6.《中華佛教百科全書》、7.陳義孝《佛學常見辭彙》）
佛學辭典（中華佛教） http://www.cnbuddhism.com/cidian/Index.asp
本辭典內容分為五大類：大辭典類、百科全書類、外文對照類、次第名義類、專題類。每一類下收錄多部辭典或專書名相，收錄詞條計115,695條。提供單一書（類）或多書（類）的整合性查詢。
佛學辭典線上版 V1（繁體版，美國佛教會電腦資訊功德庫） http://www.baus-ebs.org/fodict_online/
佛學辭典線上版 V1（簡體版，佛典寶庫） http://www.fodian.net/zxcd/default.asp
http://www.fojiao.cc/fodian/（佛教網）
宗教小詞典 http://www.tibetinfor.com/tibetce/frm.asp
法相辭典 http://www.mldc.cn/fxcd.htm
俗語佛緣 http://www.shangte.com.tw/new_page_10.htm
線上佛學辭典 http://www.this.com.tw/amita/online-.htm
藏傳佛教名詞解釋 http://www.kathok.org.tw/test/quitter.htm
難字音義表 http://www.shangte.com.tw/form.htm
□漢英辭典
A Dictionary of Chinese Buddhist Terms（by William Edward Soothill and Lewis Hodous） http://www.hm.tyg.jp/~acmuller/soothill/soothill-hodous.html
http://mahajana.net/texts/kopia_lokalna/soothill-hodous.html
涉藏漢英詞彙字典 http://www.tibetinfor.com.cn/ce/frm.asp
巴利語字辭典
A Pali Buddhist Glossary http://www.chezpaul.org.uk/buddhism/books/glossary.htm
Buddhist Dictionary of Pali Proper Names http://www.metta.lk/pali-utils/Pali-Proper-Names/dic_idx.html
本辭典是由Prof. Malalasekera所編輯，提供英文字母順序的索引，並附有縮語表。
製作單位：METTANET - LANKA
COMMON PALI TERMS http://www.mahindarama.com/mbt/pali.htm
Comprehensive Online Buddhist Pali Dictionary Project http://www.tipitaka.net/pali/scope/
CPED簡明巴英辭典 http://www.metta.lk/pali-utils/index.html
Glossary of Pali and Buddhist Terms http://www.thenazareneway.com/the_dhammapada/glossary_of_pali_and_buddhist_te.htm
Pali Glossary and Pali Dictionaries for UDP（下載） http://www.geocities.com/Tokyo/6774/glossary.htm
PALI WORDS FOR DAILY REFLECTION http://www.geocities.com/Athens/9449/pali.htm
Small Pali-English Dictionary of Buddhist Terms http://watthai.net/dictionary.htm
□巴利教理辭典
Buddhist Dictionary : Manual of Buddhist Terms and Doctrines
（by NYANATILOKA MAHATHERA） http://www.palikanon.com/english/wtb/dic_idx.html
http://www.budsas.org/ebud/bud-dict/dic_idx.htm
http://www.buddhanet.net/budsas/ebud/bud-dict/dic_idx.htm
http://www.urbandharma.org/udharma2/dictionary/bdindex.html
http://buddhismtoday.com/english/beg/dic_index.htm
□指引型資源
Online Dictionaries - Pali Dictionaries http://www.multilingualbooks.com/onlinedicts-pali.html
□巴法辭典
Lexique pali français http://www.dhammadana.org/lexique.htm
□巴英辭典
A Glossary of Pali and Buddhist terms http://www.accesstoinsight.org/glossary.html
Concise Pali-English Dictionary（A.P. Buddhadatta Mahathera） http://www.budsas.org/ebud/dict-pe/index.htm
Dictionary – Pali = English http://www.orunla.org/tm/pali/ref/index.html
Pali English glossary http://www.dhammadana.org/en/glossary.htm
Small Pali-English Glossary of Buddhist Terms（Bhikkhu Bodhi） http://www.budsas.org/ebud/bud-dict/pali-gloss.htm
The Pali Text Society’s Pali-English Dictionary http://dsal.uchicago.edu/dictionaries/pali/
本辭典是Pali Text Society出版《The Pali Text Society’s Pali-English dictionary》的線上檢索版。
□巴越辭典
Pali-Viet Dictionary http://www.budsas.org/uni/u-tudien-palviet/tdpv-00.htm
□巴漢辭典
A Chinese Translation of A.P. Buddhadatta’s "Concise Pali-English Dictionary"
: Digital Edition http://www.uwest.org/library/Electronic%20Resources/online%20resources/buddhist.files/paliChinDict.html
巴利文-漢文佛學名相辭彙 http://myweb.ncku.edu.tw/~lausinan/Pali/Pali-Han-Eng-glossary.htm
http://nt.med.ncku.edu.tw/biochem/lsn/Pali/Pali-Han-Eng-glossary.htm
巴漢辭典 http://home.kimo.com.tw/dhammachanda_1/pali.html
巴漢辭典（廖文燦） http://nt.med.ncku.edu.tw/biochem/lsn/newrain/books/Ba-han.doc
□巴德辭典
Buddhistisches Wörterbuch http://www.palikanon.com/wtb/wtb_idx.html
Kurzgefasstes Handbuch der buddhistischen Lehren und Begriffe von NYANATILOKA
梵文字辭典
The Gāndhārī Dictionary Project http://depts.washington.edu/ebmp/gdintro.php
本計畫提供Gāndhārī語文字的檢索、Kharoṣṭhī碑銘文獻目錄、Kharoṣṭhī錢幣目錄、Kharoṣṭhī手稿目錄、Kharoṣṭhī手稿斷簡目錄、中亞Kharoṣṭhī世俗文獻目錄、Gāndhārī研究書目、補遺和勘誤的提案表格。
A practical Sanskrit dictionary with transliteration, accentuation,
and etymological analysis throughout http://dsal.uchicago.edu/dictionaries/macdonell/
Apte Sanskrit Dictionary Search http://aa2411s.aa.tufs.ac.jp/~tjun/sktdic/
本辭典是依據Vaman Shivaram Apte編輯《The Practical Sanskrit-English Dictionary’》建置的，提供檢索功能。
Monier Williams Sanskrit Dictionary http://acharya.iitm.ac.in/sanskrit/dictionary/h-k_method.html
本辭典是由Monier Williams《Sanskrit Dictionary》的線上檢索版。提供介面選擇羅馬轉寫或天城體字型的梵文檢索。
製作單位：Acharya
Sanskrit Dictionary search http://sanskrit.gde.to/atul/newdict/main.html
http://sanskritdocuments.org/atul/newdict/main.html
Sanskrit-Shabda-Ratnakara-Manthana http://members.tripod.com/~malaiya/sanskrit_dictionary.html
本網站提供連結多種梵文辭典Capeller’s Sanskrit-English Dictionary、Cologne Digital Sanskrit Lexicon、Sanskrit Dictionary的檢索。梵文字的拼法必需依據Harvard-Kyoto或Itrans字母轉寫系統拼寫準確。
Sanskrit, Tamil and Pahlavi Dictionaries http://webapps.uni-koeln.de/tamil/
本辭典提供Cologne Digital Sanskrit Lexicon (from Monier-Williams’ ’Sanskrit-English Dictionary’)、Capeller’s 1891 Sanskrit-English Dictionary、Cologne Online Tamil Lexicon、Concise Pahlavi Dictionary四種辭典的整合及單一檢索。
□指引型資源
Online Dictionaries - Sanskrit Dictionaries http://www.multilingualbooks.com/onlinedicts-sanskrit.html
Online Sanskrit Dictionary http://sanskritdocuments.org/dict/
Sanskrit Dictionaries http://www.alphadictionary.com/directory/Languages/Indo,045Iranian/Sanskrit/
□梵法辭典
Andre Signoret’s French-Sanskrit dictionary http://asignoret.free.fr/index.html
Gérard Huet’s Sanskrit Site http://sanskrit.inria.fr/
本辭典提供法文首字符合查詢、梵文簡易查詢、變化形態的檢索方式。
□梵英辭典
BUDDHISM A TO Z : A Publication of the Buddhist Text Translation Society http://online.sfsu.edu/~rone/Buddhism/BuddhistDict/BDIntro.htm
Sanskrit Dictionary : Sanskrit To English http://home.xtra.co.nz/hosts/Wingmakers/Sanskrit%20Dictionary.html
Sanskrit Dictionary for Spoken Sanskrit http://spokensanskrit.de/
Sanskrit-English Dictionary http://bhagavata.org/downloads/SanskritDictionary.html
藏文字辭典
The THDL Collaborative Tibetan Dictionaries http://www.thdl.org/reference/dictionary.html
星泉博士之藏語研究室(日語) http://aa2411s.aa.tufs.ac.jp/~hoshi/index.html
現代チベット語動詞辭典 http://star.aa.tufs.ac.jp/modules/tinycontent2/
□指引型資源
Online Dictionaries - Tibetan http://www.multilingualbooks.com/onlinedicts-tibetan.html
□藏日辭典
チベット語電子辭典 http://aa2411s.aa.tufs.ac.jp/~hoshi/tibetjiten/jitenframeDJ.html
本辭典是一西藏語-日本語對照的電子辭典。內容以《チベット語言語研修テキスト2 チベット語 語彙集》（東京外國語大學アジア・アフリカ言語文化研究所，1995）為主，提供西藏語文字的檢索。
□藏英辭典
English to Tibetan Online Dictionary http://eng-tib.zanwat.org/
Online Tibetan English Dictionary http://www.nitartha.org/dictionary_search04.html
本辭典提供Rangjung Yeshe《Tibetan-English Dictionary》Nitartha international線上版簡易檢索。
PKTC-Tibetan Dictionaries http://www.tibet.dk/pktc/tdiction.htm
The Online Tibetan to English Translation/Dictionary Tool http://www.gaugeus.com/ramblings/tibetan-to-english-translation-tool
本辭典是一藏英線上辭句片語解析系統，能自動分解全句字詞。
製作單位：Andrés Montano Pellegrini
The Rangjung Yeshe Tibetan-English Dharma Dictionary http://128.121.217.19/cgi-bin/Nitartha/find
Tibetan-English Dharma Dictionary http://www.rangjung.com/ry-dic.htm
本辭典是以Rangjung Yeshe Tibetan-English Dharma Dictionary製作發行光碟電子版，收錄65,000條詞目，目前有提供免費線上檢索。另還有線上測試第三版http://www.nitartha.org/cgi-bin/find。
Tibetan-English Dictionary, Dharma Glossaries, and Resources. http://rywiki.tsadra.org/index.php/Main_Page
Tibetan-English-Dictionary of Buddhist Teaching & Practice http://www.diamondway-buddhism.org/default.asp?col=04&t=diction.htm
□藏梵辭典
Tibetan-Sanskrit Search to the SP (eDic ver. 0.3) http://suzuki.ypu.jp/edic/
英文字辭典
A Buddhist Compendium http://www.geocities.com/ashesofego/
A Dictionary of Buddhist Term http://www.buddhanet.net/e-learning/dharmadata/index.htm
A-to-Z Photo Dictionary of Japanese Buddhism http://www.onmarkproductions.com/html/buddhism.shtml
BTTS Dictionary http://www.drba.org/dharma/btts/
Buddhism Glossary http://www.sinc.sunysb.edu/Clubs/buddhism/glossary.html
Buddhism Glossary http://www.guoxue.com/fxyj/dic/term1.htm
Buddhism Glossary http://uwacadweb.uwyo.edu/religionet/er/buddhism/BGLOSSRY.HTM
Buddhist Encyclopedia http://buddhism.2be.net/Main_Page
Buddhist Terminology http://buddha-world.org/web/old_buddhas/buddha_three/terms.html
BUDDHIST TERMS INDEX http://www.saigon.com/~hoasen/Vbm-English-Term.html
Glossary for Mahayana and Tibetan Buddhism (Compiled by Geoffrey Samuel) http://users.hunterlink.net.au/~mbbgbs/Geoffrey/budgloss.html
Glossary of Buddhist Terms http://dharma.ncf.ca/faqs/glossary.html
Glossary of Buddhist Terms http://kadampa.org/english/reference/glossary_of_buddhist_terms.php
Soka Gakkai Dictionary of Buddhism http://sgi-usa.org/buddhism/dictionary/
http://www.sgilibrary.org/dict.html
The Seeker’s Glossary of Buddhism http://www.urbandharma.org/pdf/budglossary.pdf
□英文禪學辭典
Glossary of Zen names and terms as used in the Kwan Um School http://www.kwanumzen.org/misc/glossary.html
Zen Buddhist Texts http://www.io.com/~snewton/zen/
泰文字辭典
The Thai Dictionary http://www.tipitaka.org/thai/thai-dict.html
□泰英辭典
Glossary of Thai Temple Terms http://www.inm-asiaguides.com/thailand/Ethaitem.htm
佛教飲食
飲食 | 素食 | 健康
飲食
□文章
The Buddhist Diet (by Michael Ohlsson) http://online.sfsu.edu/~rone/Buddhism/Buddhist%20Diet.htm
http://www.buddhismtoday.com/english/veg/001-buddhist%20diet.htm
The Buddhist Diet. Part I (C. M. Chen) http://www.yogichen.org/cw/cw43/bk142.html
The Buddhist Diet. Part II (C. M. Chen) http://www.yogichen.org/cw/cw43/bk143.html
什麼是佛教徒的飲食觀？（聖嚴法師） http://ybamswk.cdc.net.my/ebook/faq/quest06.htm
http://www.ddm.org.tw/ddm/buddha/main.aspx?cateid=81&contentid=2908
以四食來看清生命的真相，由色身食取食物而產生出精神 http://tw-buddha.com/forum2/index.php?s=c5e42976809217bf337718d0b4b463d5&showtopic=3275
生命的奧秘：四食（釋悟因） http://www.gaya.org.tw/magazine/2005/85/85c1.htm
肉食之害（楊梓茗） http://www.usbuddhist.com/sutra/books/0498.htm
佛院攬聖-佛教養生 http://fo.confucianism.com.cn/Category.asp?cataid=A0033
佛教有所謂的『四食』,其意義如何? http://fawang.hihosting.hinet.net/qanda/Q4/q4-64.htm
佛教的食物 http://www.fjdh.com/Article/HTML/Article_20071010163902.html
佛教的飲食文化（理淨法師） http://club.fjdh.com/?uid-4809-action-viewspace-itemid-10651
佛教的飲食文化（二）（理淨法師） http://club.fjdh.com/?uid-4809-action-viewspace-itemid-25432
佛教的飲食習俗 http://www.wuys.com/news/Article_Show.asp?ArticleID=26012
佛教的飲食觀（妙會） http://www.dbcy.net/news.asp?id=321
佛教食俗 http://www.izen.com.cn/viewnews-14240.html
佛教徒可以吃肉嗎？（果卿） http://big5.jiexieyin.org/show.aspx?id=2889&cid=148&page=21
佛教飲食起居健康與齋飯素食 http://www.bairenyan.com/Article/ssjk/sswh/200711/1261.html
佛教飲食觀（人生佛教） http://www.jcedu.org/rsfj/index1.htm
http://www.jcedu.org/dispdir.php?class=00133050
佛教飲食觀（遠塵） http://www.hkbuddhist.org/magazine/574/574_14.html
佛教對飲食文化的影響(圖) http://big5.xinhuanet.com/gate/big5/news.xinhuanet.com/food/2005-07/19/content_3238437.htm
佛教與中國的飲食文化 http://big5.fjnet.com/gate/big5/www.wbf.net.cn/fjwh/t20080203_3753.html
佛教與中國的飲食文化 http://www.wuyuefojiao.org/page4_1_1.php?article_id=2722&article_type=25
佛教與中國的飲食文化（陳星橋） http://www.nanputuo.com/nptxy/html/200703/1814293711528.html
佛教養生（北京佛教居士林） http://www.bjfjjsl.cn/fjys/
星雲法語-飲食觀 http://www.fgs.org.tw/master/mastera/library/2003-hsingslogan/9401-03/050215.htm
食（佛教圖書館） http://big5.jiexieyin.org/search.aspx?where=title&keyword=%AD%B9&cid=0&sdate=1981-07-01&edate=2008-07-03
婦女食肉，更會影響健康和後代（郭德才） http://www.macau-buddhism.org/64/64-25f.htm
淺談佛教的飲食戒律 http://www.wuys.com/news/Article_Show.asp?ArticleID=12846
無著健康之道-期刊 http://www.asanga.com.tw/information/JOURNAL/journal_01.htm
飯食經行本意考佛子（靜達） http://big5.fjnet.com/wywz/wywznr/t20080625_74291.htm
飲食健康（淮北佛教信息網） http://huaib.com/rensheng/List/List_247.html
飲食與健康（張慶祥） http://www.usbuddhist.com/sutra/books/0496.htm
漢傳佛教禁葷腥戒探源（柴非凡） http://web.pu.edu.tw/~chinese/txt/39-2.pdf
飲食的禮儀（佛教叢書） http://web2.fgs.org.tw/books/booklist2.php?book_groupsid=775&book_groupskey=0&book_class2=763&num=12
□電子書
健康文集（佛教圖書館） http://big5.jiexieyin.org/list.aspx?cid=162
健康文集（般若文海） http://www.bfnn.org/book/article_25.htm
□影音
改變飲食預防癌症與禽流感（王輝明醫師） http://www.fa-in.org/film/ot/chinese_042.htm
http://www.fa-in.org/film/ot/dvd-rmvb_009.htm
為什麼不能吃它們（因果實錄） http://www.amtb-aus.org/mc.aspx
健康蔬食，遠離疾病（王輝明醫師） http://www.fa-in.org/film/ot/chinese_043.htm
http://www.fa-in.org/film/ot/dvd-rmvb_010.htm
飲食與健康（張慶祥） http://www.fa-in.org/otg/otg0003.htm
素食
Buddhism and Vegetarianism Vegetarianism http://online.sfsu.edu/~rone/Buddhism/BuddhismAnimalsVegetarian/
BuddhistVegetarian.htm#Buddhism and
International Vegetarian Union http://www.ivu.org
suiis素易 http://www.suiis.com/
The Vegetarian Resource Group (VRG) http://www.vrg.org
The Vegetarian Society http://www.vegsoc.org
Vegan Society http://www.vegansociety.com
VegDining.com（國際素食餐廳指南） http://www.vegdining.com/
Vegetarian and vegan information: GoVeg.com http://www.goveg.com
Vegetarian Pages http://www.veg.org/
Vegetarian Times http://www.vegetariantimes.com/
Vegetarian, Vegetarianism, Why, How, Where, Knowledge of, Information of http://www.godsdirectcontact.com/vegetarian/
VegSource Interactive, Inc. http://www.vegsource.org
VegWeb http://www.vegweb.com/
Viva! - Vegetarians International Voice for Animals http://www.viva.org.uk
人道素食養生網 http://www.humane.com.tw/
人類與素食（素食ABC） http://www.godsdirectcontact.com/vegetarian/ch/
中台世界--健康素食 http://www.ctworld.org.tw/arts/vegetarian/index.htm
中國佛教素食網 http://ss.zgfj.org/
中華素食網 http://www.chinavegan.com/
北京大學素食文化協會 http://www.vspku.org/
台灣素食推廣協會 http://www.twva.org.tw/
台灣素食網 http://www.vegefoods.com.tw/
生命素食網 http://www.haitao.org.tw/vegetarian/vegetarianism_index.htm
回歸家園--健康素食 http://www.huijia.com/main7.htm
佛教天地--素食文化 http://www.ebud.net/veget/index.html
香港品味高素食學會 http://www.hightaste.net/
香港素食會 http://www.vegsochk.org/
http://www.veg.org.hk/
香港素食資訊網 http://vegetarian.v-win.com.hk/
香港純素食會 http://www.ivu.org/hkvegan/
素食ABC http://sm21.net/vegabc/
素食天空[中國素食網] http://www.vegsky.com/
素食生活網 http://www.vegelife.com.tw/
素食批發商 http://www.chineseypage.com/rest/food/vegetable.htm
素食星球 http://www.vegeplanet.com/
素食旅遊網 http://veg.travel-web.com.tw/
素食健康 http://www.bfnn.org/health/
素食健康（中華佛教網） http://www.cnbuddhism.com/Vegetarianism/Index.asp
素食菜單 http://www.godsdirectcontact.com/vegetarian/ch.html
素食園地 http://www.hku.hk/buddhist/bss/vegeind.html
素食園地 http://www.kangzheng.com/lchh/ssyd.htm
素食網站資源 http://www.godsdirectcontact.org.tw/ch/fine_delicious/internet/internet.htm
素食網站資源 http://www.chinghai.org.tw/ch/fine_delicious/internet/internet.htm
素齋（佛教全球資訊網） http://www.fowang.org/suzhai/
健康飲食（淨土專頁） http://www.jingtu.org/audio/jk/index.htm
健康飲食--素食篇 http://www.healthliving.com/bf_sushi.htm
國際素食協會 http://www.ivu.org/chinese/index_big5.html
棗子樹 http://www.jujubetree.com/
綠色餐桌 http://veg.50g.com/
蕃茄小屋---素食/心靈 http://www.vegtomato.org/
護生素食（佛教導航） http://www.fjdh.com/dh/List/List_830.html
□名錄
全國素食館一覽 http://www.fjdh.com/main/qgscg/qgssg.htm
各地素食餐館指南 http://www.zizaiju.com/veg-list.htm
香港素食店名錄 http://www.vegsochk.org/shops/vegilist.htm
素食餐館查詢 http://food.suiis.com/
素食館 http://www.mybuddhist.com/MyBuddhism/Contact/MyBuddhism-VegeShop-KLSEL.htm
□文章
心素食儀-食在好文化 http://www2.tzuchi.org.tw/case/2004fast2/index.htm
心素食儀-健康新食代 http://www2.tzuchi.org.tw/case/2004fast1/
北傳佛教與中國素食文化（林伯謙） http://ccbs.ntu.edu.tw/FULLTEXT/JR-MISC/88972.htm
玉佛寺：修不離食 行不離願（光力） http://www.hkbuddhist.org/magazine/561/561_12.html
吃素食有何功德與利益（如本上人） http://fawang.hihosting.hinet.net/intro/no13.htm
佛教不食肉之真理（太虛大師） http://www.glotus.com.tw/chinese/magazine/1996/10/9610-33.htm
佛教主張一定要完全素食嗎？ http://www.yinshun.org/Qa/a09.htm
佛教與素食——素食文化 http://new.gxta.gov.cn:88/Public/Article/ShowArt.asp?Art_ID=8367
佛教醫方明的飲食療法 http://www.donglin.org/Get/fxft/20060930585.htm
佛經中的素食觀 http://www.arttaobao.cn/html/5/20080111/3592.html
佛說素食經—斷肉食素聖典彙編（海濤法師選輯） http://www.bfnn.org/book/books2/1863.htm
持齋吃素（淮北佛教信息網） http://huaib.com/rensheng/List/List_230.html
珍惜要素──從吃開始改變（林鍾妏） http://www.ddc.com.tw/epaper/C/2007/20070605.htm#01
素食、生食與健康（傅永益） http://book.bfnn.org/article2/1269.htm
http://www.usbuddhist.com/sutra/books/1269.htm
素食文化（吳越佛教） http://www.wuyuefojiao.org/page7_4.php
素食主義（有機食品消費網） http://www.of315.com/html/c29/
素食-佛教-鳳凰網 http://fo.ifeng.com/sushi/doclist.shtml
素食的利益（廣化法師） http://www.usbuddhist.com/sutra/books/0497.htm
素食與營養（陳慧玲） http://www.baus.org/baus/newsletter/2002/nl81_vegi_nutrition.html
素食護生（釋德[仁-二+凡]） http://taipei.tzuchi.org.tw/monthly/439/439c11-17.HTM
健康素食（佛教導航-文庫） http://www.fjdh.com/Article/List/List_175.html
提婆達多主張素食（釋從信） http://a112.com/0207/0-a8/03.htm
解讀素食的世界（趙強） http://www2.mmh.org.tw/nutrition/chao/vagan.htm
農耕、素食、禪僧 http://www.gaya.org.tw/magazine/2005/37/main2.htm
輕鬆學佛法—素食篇 http://www.amtb.org.tw/xuebudd/26.htm
學佛素食健康長壽（廣興） http://www.jingtu.org/yg/sstd/9906.htm
學佛素食與健康長壽（廣興） http://www.macau-buddhism.org/39/39-2f.htm
學佛素食與健康長壽[續]（廣興） http://www.macau-buddhism.org/41/41-2f.htm
學佛問答-素食篇（淨空法師） http://www.amtb.tw/section1/fl.asp?web_choice=26
學佛與素食—諦聽佛陀的說法（蔡慧明） http://www.usbuddhist.com/sutra/books/1467.htm
關於素食問題（印順法師） http://www.yinshun-edu.org/dynamicdata/flash/book/b11/b11_chap11_mprajna.html
□食譜
素食菜譜 http://www.chinavista.com/culture/cuisine/vegetarian/b5vegeta.html
素齋製作（VCD版） http://www.fowang.org/fjyy/fjsz.htm
慈濟-素食食譜 http://www2.tzuchi.org.tw/tc-subject/html/cookbook.htm
護生素食譜 http://www.budaedu.org/recipes/
吃素與學佛（惟覺法師） http://book.bfnn.org/article2/1080.htm
護生素食 http://www.amtb.tw/pdf/pdf.asp?web_choice=18
□影音
吃素食有何功德與利益（如本法師） http://www.fa-in.org/film/lb/taiwanese_008.htm
http://www.fa-in.org/mp3/lb/lb0016.htm
http://www.fa-in.org/film/lb/dvd-rmvb_008.htm
戒殺發生吃素（海濤法師） http://www.suttaworld.org/b_wma/ht/index.htm
素食之美（佛教衛星電視台製作） http://www.fa-in.org/mov/mov0017.htm
素食的利益 http://www.fa-in.org/film/movie/vcd004.htm
http://www.fa-in.org/mov/mov0009.htm
素食護生（佛教導航 -影視Ⅰ館） http://www.fjdh.com/filmlibrary/List/List_404.html
素食護生（佛教導航） http://www.fjdh.com/yinshi/List/List_404.html
素食護生（佛教導航-影視樂曲） http://www.fjdh.com/media/List/List_259.html
健康
Buddhist Healing (by Steven Lane) http://www.positivehealth.com/article-abstract.php?articleid=2353
百丈禪師的《佛教養生歌》 http://hcbx.vicp.net/Art/Show.asp?id=487
佛教與健康（文珠法師） http://www.wabala.org/wenzhu/articles/fo_jiao/qian_kang.htm
http://www.bfnn.org/bookgb/books2/1910.htm
長壽健康（佛學多媒體資料庫） http://www.buda.idv.tw/list.asp?tablename=multi&classes=%AA%F8%B9%D8%B0%B7%B1d
琉璃光養生世界 http://www.lapislazuli.org/
輕鬆學佛法—健康篇 http://www.amtb.org.tw/xuebudd/27.htm
養生論（王驤陸） http://www.usbuddhist.com/sutra/books/0892.htm
佛教書畫
綜合型 | 書法 | 繪畫
綜合型
中國佛教書畫院 http://www.cbca999.com/index.html
中國佛教書畫網論壇 http://www.cnfjshw.com/
中國佛網-佛教書畫 http://www.fowg.cn/fjys2/List/List_298.html
中國禪林畫院 http://chanlinshuhua.id666.com/
中華佛教准提網-晝畫 http://www.zhfjzt.com/czxs/sh/
四川內江聖水寺聖域佛教-佛教書畫 http://zhihai.heshang.net/picture/List/List_76.html
佛光音-佛教書畫 http://www.fgyzx.com/html/fjys.asp?id=40
佛教大學-書畫 http://www.ebud.net/teach/culture/bookpict/
佛教文化旅游網-書畫 http://www.china84000.com/Article/fjys/shuhua/Index.html
佛教書畫 http://www.rooufer.cn/calligraphy/index_5.html
佛教書畫 http://www.fjtoo.com/wenhua/yishu/shuhua/
戒幢佛學教育網-佛教書畫 http://www.jcedu.org/dispdir.php?class=0030
南國梵音-南國晝畫院 http://www.fanyii.com/Painting/
南國梵音-書法繪畫 http://www.fanyii.com/art/sfhh/
海天佛文化網-繪畫書法 http://www.chudu.net/hait/ysdt/hhsf/Index.html
海潮音-佛教書畫 http://www.fotuo.org/m.php?name=fjwh&mo_catid=3
敦煌佛學書畫院 http://www.dhfxsh.com/
貴重書畫像資料庫（龍谷大學） http://www.afc.ryukoku.ac.jp/kicho/top.html
愛安和諧-書法 http://www.i-an.cn/Amtf/Pancavidya/ShowClass.asp?ClassID=81
禪林書畫院 http://www.yccl.cn/index.asp
▲top
書法
中國佛教藝術網-佛教書法 http://www.fojiaoyishu.com/xw.asp?id=a0088&id2=佛教书法&id3=a0088
心是蓮花佛學網-書法藝術 http://www.xslh.org/fojiaoyishu/shufa/
“佛教書法”之我見 http://fo.ifeng.com/foyibolan/200907/0710_296_56847.shtml
中國寺廟網-佛教書法 http://news.simiao.net/fjsf/index.html
中國佛學網-畫像 http://www.china2551.org/Article/fjzx/q/Index.html
西夏的佛經書法和版畫（張淩、許生根） http://big5.fjnet.com/gate/big5/www.wbf.net.cn/wbf/fjwh/23306.htm
佛教書法藝術欣賞（大英博物館藏） http://www.china2551.org/Article/fjzx/l/200803/4665.html
佛教對書法藝術的保存與傳播 http://www.fosi.cn/lycs/shufa.htm
佛教與書法（戒幢佛學教育網） http://www.jcedu.org/dispdir.php?class=001460
http://www.fozionline.com/fjwh/fjysf.htm
佛教與書法（胡進杉） http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-BJ013/bj013133089.pdf
佛教導航-書法 http://www.fjdh.com/wumin/List/List_1006.html
書法（中華佛光文化網） http://www.zhfgwh.net/foguangyishu/ShowClass.asp?ClassID=262
書法（佛音） http://www.foyin.com/plus/list.php?tid=196
毫端舍利──中國佛教書法藝術巡禮（郭祐孟） http://tw.myblog.yahoo.com/c03260326/article?mid=6&sc=1
敦煌佛教寫經與士人書法的審美意識（文化） http://www.plm.org.hk/e_book/xz-11432.pdf
敦煌研究1997年第4期
試談佛教文化對書法藝術的影響（黃鴻瓊） http://big5.fjnet.com/gate/big5/www.wbf.net.cn/wbf/fjwh/16191.htm
《泉州師院學報》2000年第5期
漫談佛教對書法藝術的浸染（佛慧） http://www.hkbuddhist.org/magazine/577/577_10.html
香港佛教月刊577期2008年6月
Buddhist Calligraphy Masters http://www.elephantjournal.com/2009/08/buddhist-calligraphy-masters/
Buddhist calligraphy（Youtube） http://www.youtube.com/results?search_query=buddhist+calligraphy&search_type=&aq=f
書法（Youtube） http://www.youtube.com/results?search_query=%E4%BB%8F%E6%9B%B8%E6%B3%95&search_type=&aq=f
佛教書法 http://ys.zgfj.cn/List.aspx?classid=4
佛教書法藝術（禪茶一味） http://www.1wei.com/pic/pic/103_1.htm
書法欣賞（佛教導航） http://www.fjdh.com/Photo/List/List_138.html
書法藝術（佛教藝術欣賞） http://art.goodweb.cn/class.asp?classid=8
▲top
繪畫
チベット傳統佛教繪畫 http://www.sangkyap.net/
中國佛教繪畫網 http://www.zgfjhh.com/
佛光普照：院藏佛經佛畫珍品展 http://www.npm.gov.tw/exh94/buddha/index.html
佛教繪畫（中國佛教藝術網） http://www.fojiaoyishu.com/xw.asp?id=a0087&id2=佛教绘画&id3=a0087
佛畫工房--樂詩社 http://www.geisya.or.jp/~tf109/
佛經圖繪詳說 http://www.npm.gov.tw/dm/buddhist/buddhist2.htm
京都佛畫研究所 http://www.kyobutu.com/
南アジアにおける密教圖像の畫像資料 http://www.koyasan-u.ac.jp/labo/003.html
香山佛寺畫院 http://www.xsfshy.com/index.asp
Buddhist Painting from the Koryö Period http://koreana.kf.or.kr/pdf_file/1992/1992_AUTUMN_E014.pdf
Buddhist Painting II（佛門網） http://www.buddhistdoor.com/OldWeb/bdoor/0212/sources/painting2.htm
中國古代佛教版畫史綜論 http://cj.nx8.net/zpjs/html/2006-2-6/3251.htm
日本の佛教繪畫ゼミナール http://alacarteofchina.at.infoseek.co.jp/butuga.htm
以羅漢像為例來談五代之后中國佛畫發展之流變（龔明玉） http://big5.fjnet.com/gate/big5/www.wbf.net.cn/wbf/fjwh/23790.htm
以羅漢像為例來談五代之后中國佛畫發展之流變（龔明玉） http://big5.fjnet.com/gate/big5/www.wbf.net.cn/wbf/fjwh/23790.htm
由抽象繪畫與禪畫試論東、西藝術的差異（潘[祠-司+番]） http://ccbs.ntu.edu.tw/FULLTEXT/JR-BJ013/bj13_12.htm
法光學壇 Dharma Light Lyceum 第一期(1997年)頁130-140
米蘭壁畫：揭開西域佛教最早遺跡的面紗（秦敏） http://big5.fjnet.com/gate/big5/www.wbf.net.cn/wbf/fjwh/16455.htm
西藏西部佛教壁畫中的降魔變與西域美術的比較研究（霍巍） http://big5.fjnet.com/gate/big5/www.wbf.net.cn/wbf/fjwh/24547.htm
《西藏研究》1999年1期
佛教與中國繪畫（常任俠） http://www.fosi.cn/lycs/huihua.htm
佛教與繪畫（戒幢佛學教育網） http://www.jcedu.org/dispdir.php?class=001450
http://www.fozionline.com/fjwh/fjyhh.htm
佛教與繪畫（靈山） http://www.lingshan.cn/Article_class_new.asp?ClassID=9
佛教壁畫（互動百科） http://www.hudong.com/wiki/%E4%BD%9B%E6%95%99%E5%A3%81%E7%94%BB
佛教導航-繪畫 http://www.fjdh.com/wumin/List/List_1003.html
佛教繪畫（Wiki） http://ja.wikipedia.org/wiki/%E4%BB%8F%E6%95%99%E7%B5%B5%E7%94%BB
佛教繪畫（互動百科） http://www.hudong.com/wiki/%E4%BD%9B%E6%95%99%E7%BB%98%E7%94%BB
佛教藝術-繪畫（佛音） http://jzf.cixin.org/www.foyin.com/plus/list.php?tid=195
佛畫（朱玄） http://ccbs.ntu.edu.tw/FULLTEXT/JR-MISC/mag45146.htm
興大中文學報第八期（1995年1月），頁1-12。
張大千的佛畫（陳清香） http://ccbs.ntu.edu.tw/FULLTEXT/Torch/412th/C98-67.html
淺談大乘顯教佛畫供像（董夢梅） http://www.lyu.org.tw/lyu/paper/paper_8.htm
筆釋哲思 蔡志忠置身三千佛像中（張夢瑞） http://www.lyu.org.tw/lyu/paper/paper_34.htm
論禪畫的特質（吳永猛） http://ccbs.ntu.edu.tw/FULLTEXT/JR-BJ007/bj078_7.htm
華岡佛學學報第八期1985.10出版頁257-281
禪畫研究的回顧（吳永猛） http://www.chibs.edu.tw/publication/hkbj/07/hkbj0706.htm
華崗佛學學報第7期 (p199-216) (民國73年)
繪畫（中華佛光文化網） http://www.zhfgwh.net/foguangyishu/ShowClass.asp?ClassID=263
繪畫（佛音） http://www.foyin.com/plus/list.php?tid=195
願藉佛畫為佛事：我與佛畫的一段因緣（果梵法師） http://www.ddm.org.tw/maze/125/8-1.htm
法鼓雜誌125期 2000/05/15 第8版
Buddhist painting（Youtube） http://www.youtube.com/results?search_query=buddhist+painting&search_type=&aq=0
佛畫（Youtube） http://www.youtube.com/results?search_query=%E4%BB%8F%E7%94%BB&search_type=&aq=f
Buddhist Paintings of South Korea http://www.arthistoryarchive.com/arthistory/asia/Buddhist-Paintings-of-South-Korea.html
一百僧佛圖（佛光音） http://www.fgyzx.com/html/fjys.asp?id=1059
中國佛網-佛教壁畫 http://www.fowg.cn/fjys2/List/List_305.html
心德法師佛畫集（佛光音） http://www.fgyzx.com/html/fjys.asp?id=48
四川內江聖水寺 聖域佛教-菩提詩畫 http://zhihai.heshang.net/Article/fytd/ptsj/Index.html
石窟壁畫（佛教藝術欣賞） http://art.goodweb.cn/type.asp?typeid=61
西藏石刻（禪茶一味） http://www.1wei.com/pic/file/do-99_105.htm
佛教畫冊1（佛教導航） http://www.fjdh.com/Photo/List/List_935.html
佛教畫冊2（佛教導航） http://www.fjdh.com/Photo/List/List_1033.html
佛教漆畫藝術（佛光音） http://www.fgyzx.com/html/fjys.asp?id=16
佛像壁畫（禪茶一味） http://www.1wei.com/pic/pic/102_1.htm
油畫藝術 http://ys.zgfj.cn/List.aspx?classid=3
敦煌繪畫專題（佛教藝術欣賞） http://art.goodweb.cn/type.asp?typeid=59
藏傳佛教壁畫（佛光音） http://www.fgyzx.com/html/fjys.asp?id=1928
繪畫（佛教導航） http://www.fjdh.com/Photo/List/List_938.html
繪畫欣賞（佛教藝術欣賞） http://art.goodweb.cn/type.asp?typeid=57
繪畫藝術 http://ys.zgfj.cn/List.aspx?classid=1
佛教影音多媒體
綜合型 | 開示演講 | 電影 | 卡通動畫 | 文章
綜合型
BuddhaNet Audio http://www.buddhanet.net/audio.htm
Dhamma Download http://www.dhammadownload.com/index.htm
不殺生，般若庫 http://www.bushasheng.org:82/
中台世界-線上影音 http://www.ctworld.org.tw/video.htm
http://www.chungtai.org.tw/video.htm
中國佛網-佛教影視 http://www.fowg.cn/fjyy/
中國禪宗網-佛教影視 http://www.nhcs.cn/Video/
中華佛典寶庫-聲樂法寶 http://www.fodian.net/media/index.htm
心地家園-動畫影視 http://www.myfo.org/channel18.html#
生死書-精選佛教視頻 http://cid-c44a356c3de4dba9.skydrive.live.com/browse.aspx/.Public
多寶講寺-影音下載 http://www.duobaosi.com/cn/list.php?fid=37
西來影音 http://www.hsilai.org/tc/_main.html
佛友之家-佛學大講堂 http://h.foyuan.net/space.php?do=movie
佛光山西來寺-Media http://www.hsilai.org/en/media_subpages/media.html
佛光山影音資訊網 http://media.fgs.org.tw/
佛光掠影（太虛圖書館） http://www.nanputuo.com/nptlib/PicList.asp?SID=69
佛弟子-佛學視頻 http://www.fodizi.com/fofa/
佛門網-音頻 http://audio.buddhistdoor.com/chi/home
佛門網-影頻 http://video.buddhistdoor.com/movie/home_view
佛音-音影下载 http://www.foyin.com/plus/list.php?tid=1032
佛海影音 http://vod.goodweb.cn/
佛海影音 http://vod.goodweb.cn/index.asp
佛教中國 http://www.fjchina.net/movie/
佛教天地下載專區 http://www.ebud.net/ebudmultimedia/index.htm
佛教多媒體 http://budhi.net/BUdha_multi_media/multi/multimedia_index.html
佛教視頻（馬來西亞佛教資訊網） http://www.mybuddhist.net/cms/fojiaoshipin/
佛教視頻下載（白瑪若拙） http://buddha.goodweb.cn/video/
佛教視頻網（佛教導航） http://vod.fjdh.com/
佛教電影（佛學在線） http://vod.foxue.org/
佛教影音（佛教導航） http://www.fjdh.com/media/INDEX.ASP
佛教影音資料（彌陀山莊） http://www.amituofohouse.org/forumdisplay.php?fid=18
佛教影音網（淨土專頁） http://www.jingtu.org/movie.htm
佛教熱線-佛教影音 http://www.fojiao114.cn/fjyy.html
佛學多媒體下載（蓮心網） http://www.lianxin.org.cn/down/
佛學多媒體資料庫 http://www.buda.idv.tw/
佛學視頻網 http://www.fxsp.org/
佛學影音廣場（佛學世界） http://www.suttaworld.org/media/index.htm
戒邪淫網-佛教影音下載 http://big5.jiexieyin.org/show.aspx?id=1035&cid=47
東林祖庭-動畫視頻 http://www.donglin.org/page/colB_movie.php
果成寺影音 http://www.gctemple.com/html/yy.htm
法王影音（第十七世大寶法王噶瑪巴） http://www.kagyuoffice.org.tw/karmapa_17th/media/media_main.htm
法相山-影音天地 http://www.e-fss.org/video
法音宣流（淨土緣） http://www.purelandsect.com/fyxl.htm
法音清流 http://www.fa-in.org/
法鼓山網路影音 http://www.ddm.org.tw/ddm/homepage/index.aspx
法寶下載網站 http://www.buddhist.idv.tw/
南國梵音影視在線 http://vod.fanyii.com/
南無阿彌陀佛 http://www.namoamitabha.net/index.htm
深圳佛教影音網 http://www.hongfasi.net/videohome.asp
淨土影音 http://www.szjt.org/bgs/xush/yyjh.htm
淨業學園 http://www.namo-amtb.org/
淨影Flash集錦（認識佛陀教育） http://www.amtfweb.org/flash/flash-index.htm
麻坡淨宗學會 http://www.amtb-muar.org/
喇嘛網-影音 http://www.lama.com.tw/content/movie/more.aspx
報佛恩網影展 http://www.fa-in.org/film/movie/
報佛恩網講堂 http://www.fa-in.org/film/ot/
普光寺-影音圖像 http://www.puguangsi.com/list.php?fid=7
智悲佛光 http://www.zhibeifoguang.org/
湖北佛教在綫-佛學影音 http://www.hbfjzx.com/fxyy/Index.html
善護口業–守住口業成佛一半 >> 佛教影音 http://www.shky.org/fjyy/Index.asp
視聽圖書館 http://www.amtb.tw/amtbcollege/big5/library.asp
聖域佛教-聖域影音 http://zhihai.heshang.net/yshi/
http://zhihai.heshang.net/Photo/Index.html
鳳凰網-佛教影音 http://big5.ifeng.com/gate/big5/fo.ifeng.com/yingyin/
影音視聽室（認識佛陀教育） http://www.amtfweb.org/movie/daiying-index.htm
影視多媒體（達賴喇嘛西藏宗教基金會） http://www.tibet.org.tw/e_multi.php
澳州淨宗學院-佛教影音 http://new.amtb-aus.org/fojiaoyingyin/Index.asp
http://new.pllc.cn/fojiaoyingyin/Index.asp
靈隱寺-佛教影音 http://www.lingyinsi.org/redir.php?catalog_id=16
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開示演講
Audio Dharma http://www.audiodharma.org/
Dharma Talks in MP3 (Archive)（美國菩提學會） http://www.mahabodhi.org/talks_mp3.htm
http://www.mahabodhi.org/zh-TW/downloads/master_talks_1.xml
Dharma Talks with Kusala Bhikshu http://urbandharma.org/udharma9/dharmatalks.html
大安法師網路弘法專輯 http://www.daanfs.cn/
大慈山彌勒道場-佛法講座MP3 http://maitreya.sun.net.tw/mp3.htm
大慈山彌勒道場-線上弘法下載 http://maitreya.sun.net.tw/wmv-dl.htm
大慈山彌勒道場-線上弘法節目 http://maitreya.sun.net.tw/online.htm
山東海會講寺-影音法寶 http://www.sdhhs.org/Soft/ShowClass.asp?ClassID=55
元音老人網路專輯-影音專輯 http://www.bfnn.org/yuanyin/film.htm
心中心影音 http://www.xzxdc.com/activepages/xmyy.asp
心地家園-大德講法 http://www.myfo.org/column112.html
文殊講堂-影音下載專區 http://www.wenshu.org.tw/video_download.php
文賢書院-視聽坊 http://www.mandra.org/AVRoom.asp
王警官影音講座 http://www.fa-in.org/film/wj/
台中蓮社-影音廣播 http://www.tcbl.org.tw/old/media/index.htm
光明山普覺禪寺-audio http://www.kmspks.org/download/audio.htm
光德寺-弘法講集 http://www.chingjou.org.tw/download-headshare.htm
吉祥法音（普壽寺） http://www.pushousi.net/fayin/fayin.asp
如本法師影音講座 http://www.fa-in.org/film/lb/
西行法師影音講座 http://www.fa-in.org/film/zx/
佛陀教育影音集成（佛陀教育基金會） http://www.budaedu.org/ghosa/
佛教佛相學會-影音 http://www.dhalbi.org/act_talk_mp3.htm
佛教常用經典讀誦（無量壽經修學網） http://a.bonze.cn/fjds/index.htm
佛教網上電腦進修課程-文選朗誦 http://buddhaway.net/index07.html
佛教顯密圓通金剛寶站-視頻講堂 http://www.haikong.com/video/
佛經演講（佛學網上電腦進修課程-義理佛學） http://www.buddhaway.org/Sutra%20Teachings.htm
佛學演講（馬來西亞佛教總會） http://www.mba.net.my/budddatabase/mainframe-db-dharmatalk.htm
佛學講座MP3（衍輪法師指月集） http://www.masterhinlun.com.hk/buddhamp3.htm
妙智人生佛教網-講座視頻 http://www.foz.cn/action-video.html
戒幢佛學教育網--音像專區 http://www.jcedu.org/yx/index.htm
宗性大和尚影音 http://www.konglin.org/?action-category-catid-47
拈花錄：元音老人音像集錦 http://www.yinxinzong.net/
法界佛教總會-線上聆聽 http://www.drbachinese.org/online_audio/index.asp.html
法界佛教總會-線上影音 http://www.drbachinese.org/online_video/index.asp.html
法音宣流（戒幢佛學教育網） http://jcedu.org/dispdir.php?class=0041
http://www.jcedu.org/dispdir.php?class=0041
阿含經學會-課程影音資料下載 http://agama.buddhason.org/d.htm
宣化上人網路專輯-影音專輯 http://www.bfnn.org/hsuanhua/gb/sound.htm
夏蓮居老居士網路專輯-會集本影音 http://www.bfnn.org/lienkung/sound.htm
海潮音-佛教視聽 http://www.fotuo.org/?action-channel-name-fjshiting
海濤法師影音講座 http://www.fa-in.org/film/ht/
梵音清遠（回歸家園） http://www.huijia.com/main8.htm
淨土資料 http://www.pureland.info/
淨宗學院 http://www.amtb-aus.org/
淨空法師專集網站 http://www.amtb.org.tw/
淨空法師影音講座 http://www.fa-in.org/film/jk/
普陀山覺海蓮舟佛教網-法音宣流 http://www.ptsfjw.com/pts02/mtv/
普賢佛教影音網站 http://poyinweb.com/index.html
善護口業–守住口業成佛一半 >> 在線誦經 http://www.shky.org/zxsj/Index.asp
菩提廣講堂-法音宣流_影音下載 http://putiguang.org/tw/index.php?option=com_content&task=section&id=6&Itemid=38
華嚴-影音弘法 http://newweb.huayenworld.org/huayen/media/index.php
華嚴蓮社-線上弘法 http://www.huayen.org.tw/NewMedia/a/a1.aspx
圓音法師網路專輯-影音專輯 http://www.bfnn.org/yuanyinf/film.htm
慈氏學苑-影音資料 http://mbi.sun.net.tw/main.htm
慈航淨院佛學班 http://www.chihong.org/
慈悲佛網-法音宣流 http://www.zhibeifw.com/media.htm
慈悲佛網-菩提講堂 http://www.zhibeifw.com/ptjt.htm
粵語佛經網 http://sites.google.com/site/cbstts/
聖一老和尚法寶研究學會 http://www.shengyimaster.org/
聖域佛教-語音室 http://www.heshang.net/
聖域佛教-講法影音 http://zhihai.heshang.net/Soft/zhihaiyinyin/
道源法師佛堂講話-佛經下載 http://www.daoyuan-keelung.org/03.htm
達拉斯佛教會-講經下載 http://www.amtb-dba.org/
網路弘法 http://www.suttaworld.org/b_wma/index.htm
廣州大佛寺-文化藝術 http://www.dafosi.org/list.aspx?cid=64
廣欽老和尚網路專輯-影音專輯 http://www.bfnn.org/kuangchin/sound.htm
慧日講堂影音下載 http://video.lwdh.org.tw/
慧律法師佛學講座•影音專集 http://blog.udn.com/amitabha1117
慧律法師影音講座 http://www.fa-in.org/film/hl/
慧海法師弘法講座系列 http://www.dlm.org.my/e_learning/dharmaTalk.htm
學佛之友-網上講座 http://buddhistfriends.tripod.com/
學戒堂視聽中心 http://www.pxs.cn/vob/
彌勒道場-下載專區 http://www.mldc.cn/xzzq.htm
彌勒學苑-課程錄音 http://www.maitreyainstitute.net/
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電影
九華山佛教在線-佛教影院 http://www.fo365.cn/video.asp
中國佛教藝術-佛教影視 http://www.fojiaoyishu.com/xwys.asp?id=a0117&id2=佛教影视&id3=a0117
佛光音影院 http://www.fgyzx.com/movie/
佛教小劇場（金色蓮花） http://www.glotus.com.tw/chinese/art/index1.php
佛教文藝演出（菩提心） http://www.putixin.com/art/
佛教居士林-佛教電影 http://www.fjjsl.net/news/mo/list_1.html
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卡通動畫
九華山佛教在線-佛教動畫 http://www.fo365.cn/flash.asp
大慧集網路動畫 http://www.thewisdom.com.tw/Big5/Default.phtml
中國佛教藝術-佛教動漫 http://www.fojiaoyishu.com/xw.asp?id=a0090&id2=佛教动漫&id3=a0090
中國佛網-佛教動漫 http://www.fowg.cn/fjdm/
生死書-明心動畫 http://www.fosss.org/Images/MingXin/Index.htm
回歸家園-佛教影院 http://www.huijia.com/main9.htm
佛教卡通院 http://www.bfnn.org/cartoon/
佛教卡通院（報佛恩網） http://children.bfnn.org/cartoon/
佛教動漫（馬來西亞佛教總會） http://www.mba.net.my/BuddDatabase/MusicRoom/MusicBook-002.htm
佛教漫畫屋（報佛恩網） http://children.bfnn.org/comic/
佛教熱線-佛教卡通 http://www.fojiao114.cn/fjkt.html
兒童佛學天地-小朋友影音卡通 http://www.suttaworld.org/children/media/index.htm
普陀山覺海蓮舟佛教網-佛教動畫 http://www.ptsfjw.com/wh/flash/
▲top
文章
佛教多媒體的弘揚與傳播（釋廣琳） http://www.hkbuddhist.org/magazine/598/598_17.html
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發表時間：2013/8/28 下午 06:07:50
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| 這是第 25 篇回應文章 |
回應者：Endapyantiply 《IP：1***1.100.51 》
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ガウン 私はほとんどここに他のテスターに教示されているように、このレンズに関連するすべての技術的な概要を与えることはありませんそれは私がその女の子を愛していると言うことを非常に誇りに思って<a href="http://www.colorblog.jp/blog/wangnima/" title="moncler">moncler</a>
あなたのお菓子の結婚式が2週間前に結婚式の好意作成し、涼しく、清潔な場所に保管してくださいそれらに引き裂くように意図されているそれらはバラバラにすることはありません。 多くの人々はhttp://moots.com/bbpress/topic.php?id=154981&replies=1#post-167132スのア<a href="http://maruta.be/epolitoqin/21" title="財布バッグ">財布バッグ</a> （特定の）ゴム製の耐摩耗性：プラスチック摩耗抵抗を耐摩耗性と同様に安定性は非常に不朽の、非常に良いですが、大部分は審査の目的を使用して、内部の靴のすべてのゴム製電源。 1980年代半ばなので、ナイキは野球の靴産業を中心としています異なったものを見てから自分自身を制限するべきではありません。 簡単に検索できるようにするには<a href="http://moots.com/bbpress/topic.php?id=156114#post-168296" title="グッチ 指輪">グッチ 指輪</a> それのための主要なカテゴリはメンズアバクロンビー＆フィッチ服やアバクロンビー＆フィッチジーンズ、メンズアバクロンビー＆フィッチポロ、レディースアバクロンビー＆フィッチポロ、メンズアバクロなどレディースアバクロンビー＆フィッチの服の主な製品を紹介するとして、この製品の一部が配置されている とフィッチTシャツ、メンズアバクロンビー＆フィッチ靴、レディースアバクロンビー＆フィッチベルト、メンズアバクロアウターウェア、レディースアバクロアウターウェア、レディースアバクロンビー＆フィッチのスエットシャツやパーカー、レディースアバクロンビー＆フィッチ長袖、メンズアバクロンビー＆フィッチショートパンツ、レディースアバクロンビー＆ フィッチハンドバッグ、レディースアバクロンビー＆フィッチサンダル、メンズアバクロンビー＆フィッチTシャツ、レディースアバクロンビー＆フィッチ水着、レディースアバクロンビー＆フィッチフリース、レディースアバクロンビー＆フィッチフリース、レディースアバクロンビー＆フィッチニットとレディースアバクロンビー＆フィッチセーターhttp://maruta.be/kontxusheb/21 これが何をやったことはオーストラリアに英語羊毛市場での足場を与えるだった ストラップは、ストラップシューズのアッパーアーチの周りにラップする必要がありますので、上の足首のロールからの保護を提供します<a href="http://maruta.be/heyebest/23" title="tiffany ダイヤモンド">tiffany ダイヤモンド</a>
価格が低くなっているときに良い質感、高性能のスポーツの靴のペアを選択する方法を知っているためにこのように、極端に必要になります 低いカット靴が良い構造を持つ靴をstructure.Finding簡単mobility.Find良い靴を促進するために、高速のプレーヤーのために最適です簡単です一般的に再び判定に関する事項<a href="http://kontxusheb.blog.petitmallblog.jp/blog-entry-24.html" title="tiffany ハート">tiffany ハート</a>
【 台灣優惠券大全】
【 台灣爆新聞】
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| 【我要回應】 |
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發表時間：2014/8/30 下午 03:33:13
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| 這是第 26 篇回應文章 |
回應者：chunkamwa 《IP：2***218.170.51 》
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古代帝王的家訓
http://www.360doc.com/content/09/0514/09/17526_3494525.shtml
鄧皇后家訓
http://www.360doc.com/content/12/0430/16/2831026_207704573.shtml
諸葛武侯家訓
http://www.360doc.com/content/10/1204/15/94176_74955688.shtml
洪氏家訓毓埶４q
http://www.360doc.com/content/11/0223/10/71185_95329896.shtml
范仲淹家訓百字銘
http://www.360doc.com/content/11/0415/05/336809_109730558.shtml
裴氏家訓
http://www.360doc.com/content/11/0613/23/896365_126750935.shtml
《錢氏家訓》
http://www.360doc.com/content/11/0724/05/74563_135488500.shtml
董氏傳家訓
http://www.360doc.com/content/11/1227/18/1256060_175401660.shtml
《新贛南家訓》
http://www.360doc.com/content/12/0117/16/1399844_180019819.shtml
《石林治生家訓要略》
http://www.360doc.com/content/12/0209/13/6843215_185264054.shtml
《放翁家訓》
http://www.360doc.com/content/12/0209/12/6843215_185258555.shtml
《石林家訓》
http://www.360doc.com/content/12/0209/13/6843215_185265984.shtml
《庭幃雜錄》
http://www.360doc.com/content/12/0209/12/6843215_185261053.shtml
孝友堂家訓
http://www.360doc.com/content/12/0209/13/6843215_185266451.shtml
楊氏家訓與遺囑
http://www.360doc.com/content/12/0209/13/6843215_185270091.shtml
張英的家訓
http://www.360doc.com/content/12/0409/18/3270623_202256807.shtml
譚嗣同母徐氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700156.shtml
譚延闓母李氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207699455.shtml
劉揆一母張氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207699545.shtml
黎培敬母宋氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700267.shtml
子發母家訓
http://www.360doc.com/content/12/0430/16/2831026_207707121.shtml
敬姜家訓
http://www.360doc.com/content/12/0430/16/2831026_207707139.shtml
曾廣鈞母郭筠家訓
http://www.360doc.com/content/12/0430/15/2831026_207699877.shtml
楊鴻度母陳氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700365.shtml
王先謙母鮑氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700434.shtml
余堯衢母許氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700518.shtml
彭玉麟母王氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700580.shtml
李鴻章母李氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700952.shtml
劉承干母邱氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207701033.shtml
田稷母家訓
http://www.360doc.com/content/12/0430/16/2831026_207706859.shtml
王孫賈母家訓
http://www.360doc.com/content/12/0430/16/2831026_207706941.shtml
嵇璜母楊氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207702013.shtml
鞏母楊氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207702215.shtml
蘇軾母程氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207702285.shtml
歐陽修母鄭氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207702349.shtml
陳母馮氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207702552.shtml
李母鄭氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207702624.shtml
崔玄母盧氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207702711.shtml
江竹筠家訓
http://www.360doc.com/content/12/0430/15/2831026_207698651.shtml
趙一曼家訓
http://www.360doc.com/content/12/0430/15/2831026_207698733.shtml
唐長孫皇后家訓
http://www.360doc.com/content/12/0430/16/2831026_207702782.shtml
李士業母家訓
http://www.360doc.com/content/12/0430/16/2831026_207702834.shtml
潘琰家訓
http://www.360doc.com/content/12/0430/15/2831026_207699037.shtml
劉暉吉母曾氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207701180.shtml
鄭善果母家訓
http://www.360doc.com/content/12/0430/16/2831026_207703024.shtml
汪輝祖母王氏徐氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207701286.shtml
田雯母張氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207701368.shtml
洪亮吉母蔣氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207701465.shtml
房母崔氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207703667.shtml
皇甫謐母家訓
http://www.360doc.com/content/12/0430/16/2831026_207703776.shtml
鍾士雄母家訓
http://www.360doc.com/content/12/0430/16/2831026_207703139.shtml
孝懿蕭皇后家訓
http://www.360doc.com/content/12/0430/16/2831026_207703261.shtml
陶侃母家訓
http://www.360doc.com/content/12/0430/16/2831026_207703328.shtml
虞潭母家訓
http://www.360doc.com/content/12/0430/16/2831026_207703408.shtml
吳夫人家訓
http://www.360doc.com/content/12/0430/16/2831026_207703868.shtml
羊琇母家訓
http://www.360doc.com/content/12/0430/16/2831026_207703938.shtml
張湯母家訓
http://www.360doc.com/content/12/0430/16/2831026_207705082.shtml
鮑昱祖母桓氏家訓
http://www.360doc.com/content/12/0430/16/2831026_207705212.shtml
嚴延年母家訓
http://www.360doc.com/content/12/0430/16/2831026_207705287.shtml
王陵母家訓
http://www.360doc.com/content/12/0430/16/2831026_207705996.shtml
程文矩妻家訓
http://www.360doc.com/content/12/0430/16/2831026_207704199.shtml
孟母家訓
http://www.360doc.com/content/12/0430/16/2831026_207706079.shtml
趙苞母家訓
http://www.360doc.com/content/12/0430/16/2831026_207704316.shtml
范滂母家訓
http://www.360doc.com/content/12/0430/16/2831026_207704495.shtml
鄧皇后家訓
http://www.360doc.com/content/12/0430/16/2831026_207704573.shtml
馬皇后家訓
http://www.360doc.com/content/12/0430/16/2831026_207704720.shtml
張氏家規家訓
http://www.360doc.com/content/12/0510/10/5217775_210021538.shtml
《顏氏家訓》注音版
http://www.360doc.com/content/12/0515/22/6871453_211305408.shtml
張恪垓母鄒氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700652.shtml
隋氏家訓-隋洪河
http://www.360doc.com/content/10/1004/17/2434915_58393461.shtml
《錢氏家訓》原文、翻譯及註釋
http://www.360doc.com/content/14/0622/17/8421198_388871163.shtml
林氏家訓
http://www.360doc.com/content/14/0319/12/2923040_361838492.shtml
黃氏家訓
http://www.360doc.com/content/14/0228/11/145879_356401101.shtml
《左宗棠家訓》
http://www.360doc.com/content/14/0125/21/52920_347858669.shtml
《張之洞家訓》
http://www.360doc.com/content/14/0125/21/52920_347858926.shtml
郭德綱家訓
http://www.360doc.com/content/14/0209/19/13917962_351143219.shtml
《章氏家訓》
http://www.360doc.com/content/14/0210/21/780940_351459442.shtml
王氏家訓
http://www.360doc.com/content/14/0103/15/9141709_342322831.shtml
中國宗族文化精髓__
http://www.360doc.com/content/14/0117/11/1804492_345909751.shtml
包拯家訓
http://www.360doc.com/content/13/0721/12/12309071_301475769.shtml
【家訓】黃炎培教子
http://www.360doc.com/content/12/0518/12/9543986_211861306.shtml
黃氏祖訓、族規、家訓
http://www.360doc.com/content/12/0605/19/739040_216226760.shtml
郭松林母羅氏家訓
http://www.360doc.com/content/12/0430/15/2831026_207700872.shtml
太史慈母家訓
http://www.360doc.com/content/12/0430/16/2831026_207704043.shtml
朱文公家訓
http://www.360doc.com/content/11/0219/20/5731238_94395741.shtml
中國傳統家訓的孝道教化及其現代意蘊
http://www.360doc.com/content/11/0304/17/1993072_98115385.shtml
程氏家訓‥三字經〃
http://www.360doc.com/content/10/1027/08/3690667_64349475.shtml
錢偉長家《錢氏家訓》
http://www.360doc.com/content/10/0801/08/643867_42862477.shtml
《父子宰相家訓》
http://www.360doc.com/content/09/0609/15/148889_3829230.shtml
陳氏家訓
http://www.360doc.com/content/09/0820/22/37874_5093939.shtml
世界十大頂尖家族家訓
http://www.360doc.com/content/14/0509/17/1247537_376157153.shtml
《左宗棠家訓》李緒廷.編著
http://www.360doc.com/content/14/0718/16/547411_395300779.shtml
清代家訓中養生長壽四字訣
http://www.360doc.com/content/14/0718/16/5079158_395312964.shtml
康氏‥家規家訓〃選
http://www.360doc.com/content/14/0708/18/5282328_393009844.shtml
許氏家訓
http://www.360doc.com/content/14/0709/14/8224881_393178766.shtml
中國家訓的歷史血脈
http://www.360doc.com/content/14/0525/12/739691_380701207.shtml
日本人的家訓
http://www.360doc.com/content/14/0528/21/16036222_381845730.shtml
氏族家規家訓
http://www.360doc.com/content/14/0519/15/214422_379049778.shtml
趙氏家訓
http://www.360doc.com/content/14/0503/09/17021805_374134785.shtml
羅氏家訓《三字經》
http://www.360doc.com/content/14/0408/09/3079893_367168964.shtml
中國古代家訓集萃
http://www.360doc.com/content/14/0414/08/363711_368696805.shtml
中華家訓 盛世寶典__
http://www.360doc.com/content/14/0404/07/14740753_366268014.shtml
林氏家訓家規
http://www.360doc.com/content/14/0319/12/2923040_361836527.shtml
曾氏家訓
http://www.360doc.com/content/14/0326/00/5516393_363747602.shtml
重讀先人家訓尋回最初的信仰
http://www.360doc.com/content/14/0223/10/7700262_354951523.shtml
《百忍歌》家訓
http://www.360doc.com/content/14/0214/07/6956316_352357718.shtml
范氏家訓
http://www.360doc.com/content/14/0201/19/1415203_349211356.shtml
馬氏家訓
http://www.360doc.com/content/14/0209/13/15710773_351057013.shtml
家教與家訓
http://www.360doc.com/content/14/0102/11/1804492_342011732.shtml
父母必讀學者之家的教子家訓
http://www.360doc.com/content/14/0106/11/3497344_343006378.shtml
蔣氏家訓
http://www.360doc.com/content/13/1214/12/202359_337071095.shtml
林則徐家訓九條
http://www.360doc.com/content/13/1206/15/3328689_334969293.shtml
中國曆代家訓
http://www.360doc.com/content/13/1030/00/7858166_325193415.shtml
醇親王家訓：財大禍大
http://www.360doc.com/content/13/1108/06/7707261_327568502.shtml
【啟蒙教育】姓氏家訓集A2 HUGE
http://www.360doc.com/content/13/0922/07/10716024_316130994.shtml
【啟蒙教育】姓氏家訓集A1 HUGE
http://www.360doc.com/content/13/0922/07/10716024_316130936.shtml
錢氏家族 與 《錢氏家訓》
http://www.360doc.com/content/13/1006/16/6742906_319393357.shtml
劉伯谷：《豫誠堂家訓》譯
http://www.360doc.com/content/13/1011/16/1117434_320608329.shtml
格言警句類
http://www.360doc.com/content/13/0909/22/278748_313378890.shtml
歷史名人家訓格言大全
http://www.360doc.com/content/13/0722/16/276037_301754568.shtml
王家訓水滸108將畫譜 (配詩)
http://www.360doc.com/content/13/0722/23/4240596_301838830.shtml
十條家訓名言
http://www.360doc.com/content/13/0724/15/3716472_302201936.shtml
千古家訓
http://www.360doc.com/content/13/0728/21/10819955_303212419.shtml
高子遺書家訓【明?高攀龍】
http://www.360doc.com/content/13/0716/17/9141709_300417184.shtml
《中國家訓史》
http://www.360doc.com/content/13/0717/08/52920_300519257.shtml
蕭氏族古規、家訓
http://www.360doc.com/content/13/0207/19/1556615_264734950.shtml
康百萬莊園‥留余〃家訓
http://www.360doc.com/content/13/0217/22/64202_266231156.shtml
唐翼明：家訓是救世良方！
http://www.360doc.com/content/13/0218/08/1117434_266271940.shtml
讀《太傅仔鈞公家訓》有感
http://www.360doc.com/content/13/0311/12/11230758_270758948.shtml
古代家訓精華【上】
http://www.360doc.com/content/12/0819/10/5473201_231093932.shtml
古代家訓精華【中】
http://www.360doc.com/content/12/0819/11/5473201_231098656.shtml
古代家訓精華【下】
http://www.360doc.com/content/12/0819/11/5473201_231102404.shtml
家訓四十韻
http://www.360doc.com/content/12/0608/09/94176_216780142.shtml
張氏家規家訓
http://www.360doc.com/content/12/0510/10/5217775_210021538.shtml
家訓名聯
http://www.360doc.com/content/12/0604/15/8090302_215833729.shtml
家訓對聯韻味長
http://www.360doc.com/content/12/0602/18/156649_215455005.shtml
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| 【我要回應】 |
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發表時間：2015/8/16 下午 01:13:05
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| 這是第 27 篇回應文章 |
回應者：chunkamwa 《IP：1***118.13.89 》
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心腦血管疾病的防治
预防冬季高发症 脑中风
https://www.youtube.com/watch?v=jekPSFbgIDY
http://www.iqiyi.com/zongyi/20111227/5d618e034d7a1096.html
心脏潜伏的脑中风信号
https://www.youtube.com/watch?v=wRe869xLS6w
脑中风、脑血管病预防药方
http://www.yishih.com/index.php?c=download&id=2103
脑中风
https://www.youtube.com/watch?v=3hcF95kt-wo
腦中風的防治
https://www.youtube.com/watch?v=LvCC_XsAats
遠離心血管殺手
https://www.youtube.com/watch?v=k6MKqbXdXNU
遠離心腦血管疾病
https://www.youtube.com/watch?v=c3-t_4NgYOM
预防心脑血管疾病-2010最新讲座
https://www.youtube.com/watch?v=849lakpHIYo
心腦血管疾病的防治與逆轉
https://www.youtube.com/watch?v=3DGEZJbdUVU
心腦血管疾病研究研討會
1
https://www.youtube.com/watch?v=GoaPf1OJPSA
2
https://www.youtube.com/watch?v=_17vf6hlXD4
3
https://www.youtube.com/watch?v=_iIIUGIaMWs
急性脑梗塞
https://www.youtube.com/watch?v=t4xJL4GN1M8
心脑血管疾病的预防
http://open.163.com/movie/2012/7/K/Q/M84LCCT4G_M88OHU0KQ.html
致命的心脑血管疾病
http://v.iqilu.com/yspd/jkdy/201504/13/4208246.html
吸烟与心脑血管疾病
http://open.163.com/movie/2013/11/I/4/M9D41HJHD_M9DRQHII4.html
心脑血管疾病的防治
http://tv.cntv.cn/video/C31249/795910480dfe3ddd209587de0a4e5c44
心脑血管疾病的预防
http://www.iqiyi.com/w_19rqzlml2l.html
专家解读如何防治心脑血管疾病
http://video.sina.com.cn/p/news/h/v/2010-12-21/092561214637.html
心脑血管疾病的三宜三忌
http://video.sina.com.cn/p/edu/news/2009-09-03/171060390190.html
春夏之交 谨防心脑血管疾病
http://jiankang.cntv.cn/jiankangwuliudian/classpage/video/20120503/101170.shtml
心臟學管疾病系列講座 - 秋冬血壓莫輕忽 小心中風來敲門
https://www.youtube.com/watch?v=6ka3zRV_um8
“掌”握生命密码 辨别脑血管疾病
http://www.iqiyi.com/zongyi/20120824/1932a8e3db528b8c.html
你的血管多少歲（一）
https://www.youtube.com/watch?v=IE4W91EEmqQ
你的血管多少歲（二）
https://www.youtube.com/watch?v=w9t6VL6G1i8
心脑血管患者如何过冬
http://v.ifeng.com/news/society/201411/01bbc51b-1db5-4d7b-a99f-5fbdf1631b94.shtml
從血管看壽命
從血管看壽命（1）
https://www.youtube.com/watch?v=I-RpsMEMCX8&index=85&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB
從血管看壽命（2）
https://www.youtube.com/watch?v=WhX8eCX5tho&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=84
養生堂
https://www.youtube.com/playlist?list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB
https://www.youtube.com/user/btvprime/featured
你的血管多少歲（1）
http://tv.sohu.com/20130217/n366268783.shtml
你的血管多少歲（2）
http://tv.sohu.com/20130218/n366368640.shtml
你的血管老了嗎（1）
https://www.youtube.com/watch?v=Ns5GXbjB3EE&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=112
你的血管老了嗎（2）
https://www.youtube.com/watch?v=ecqGN4fzi0s&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=111
血壓的冬季危情（1）
https://www.youtube.com/watch?v=xnAJGN5n80Y&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=132
血壓的冬季危情（2）
https://www.youtube.com/watch?v=4qstus3JGdM&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=131
血壓的冬季危情（3）
https://www.youtube.com/watch?v=NjhSJjVBwBI&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=130
寒流來襲防中風（1）
https://www.youtube.com/watch?v=Qn07sQ8p9c8&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=177
寒流來襲防中風（2）
https://www.youtube.com/watch?v=CQidniVQqIc&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=181
心臟潛伏的腦中風信號
https://www.youtube.com/watch?v=SZ6wwqcTsy4&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=192
警惕血管帶來的壓力
https://www.youtube.com/watch?v=wwZODlydbT8&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=212
養生堂
http://yst.brtn.cn/
養生堂視頻
http://yst.brtn.cn/jmsp/
http://video.brtn.cn/
北京衛視BTV
http://www.brtn.cn/
http://tv.brtn.cn/weishi/
養生堂
http://www.iqiyi.com/a_19rrgubrh1.html?vfm=2008_aldbd
http://tv.sohu.com/yst1/
http://www.pptv.com/page/220984.html
http://www.letv.com/zongyi/52275.html
隱形殺手--高血脂
養生堂 隱形殺手--高血脂
（上）
http://www.letv.com/ptv/vplay/1144577.html
http://tv.sohu.com/20110320/n304607069.shtml
養生堂 隱形殺手--高血脂
（下）
http://www.letv.com/ptv/vplay/1161327.html
http://tv.sohu.com/20110321/n304634419.shtml?ptag=vsogou
遠離高血脂的解決之道
http://tv.brtn.cn/20140622/VIDE1403436285399736.shtml
如何防治 高血脂
高血脂 的中醫預防與調理
https://www.youtube.com/watch?v=TtEOPlUzd5o
中醫養生《扁鵲會》完整版："百病之源"高血脂
https://www.youtube.com/watch?v=-MHa4DQlJgs
健康之路 飲食與高血脂
https://www.youtube.com/watch?v=h2lviSKAVxE
健康之路 高血脂的完美餐桌（上）
https://www.youtube.com/watch?v=MyMK7icycYo
健康之路 高血脂的完美餐桌（下）
https://www.youtube.com/watch?v=-hRSJFqWXIU
血管健康 many
https://www.youtube.com/watch?v=pCYdX8kgG_w&list=PL5oKAdEMnkgPRMiUWoXgTyhan_zD7PuhH
高血脂你不能不知道的
http://tv.sohu.com/20110307/n279693858.shtml
高血脂與食息息相物關
http://v.pptv.com/show/RXnnZc0zoibFEwg4.html
孩子成為高血脂患者
http://www.iqiyi.com/v_19rrgjdljf.html
如何防治高血脂
http://tv.cntv.cn/video/C31249/d8b6d5b3c6b14d4b882b5ea937a1c795
血管里的"油"（上）
https://www.youtube.com/watch?v=oxUqcc13nJY
血管里的"油"（中）
https://www.youtube.com/watch?v=j1UxMkZgXXI
血管里的"油"（下）
https://www.youtube.com/watch?v=GNj0wBfxMhc
排除油脂炸彈（上）
https://www.youtube.com/watch?v=t393jnsQEgk
排除油脂炸彈（下）
https://www.youtube.com/watch?v=S9VQzp4OegY
血管強 壽命長
血管強 壽命長（一）
http://tv.cntv.cn/video/C10606/04917a3e672e4f0693ce09e1966cd759
血管強 壽命長（二）
http://tv.cntv.cn/video/C10606/8713903b355e44b98fde1f29ba8dd41e
血管強 壽命長（三）
http://tv.cntv.cn/video/C10606/50dd23ea267a4203ae33da01073a379f
http://cctv.cntv.cn/lm/jiankangzhilu/index.shtml
http://cctv.cntv.cn/lm/jiankangzhilu/index.shtml
心腦血管疾病的防治與逆轉專題講座
https://www.youtube.com/watch?v=3DGEZJbdUVU
血管暢通健康一生（上）【中醫養生Chinese Medicine】
https://www.youtube.com/watch?v=V1x9QN25HtI
血管暢通健康一生（下）
https://www.youtube.com/watch?v=cFo7OGpjCQM
養護血管防心梗【中醫養生Chinese Medicine】
https://www.youtube.com/watch?v=xnQN1K94I9w
簡單測心血管是否健康
https://www.youtube.com/watch?v=uG26cRBWeiE
讓血管"年輕化"的秘密
https://www.youtube.com/watch?v=S5Xc58oSkBU
血管新生有新招
https://www.youtube.com/watch?v=IUqKpIGVFBo
膽固醇三酸甘油酯祕密大公開
https://www.youtube.com/watch?v=JMW6s5Z9et0
膽固醇來源
https://www.youtube.com/watch?v=ieORMA-jw-E
預防膽固醇過高
https://www.youtube.com/watch?v=HqA-wrWvRuU
心血管致命殺手！甩不掉的膽固醇
https://www.youtube.com/watch?v=czqSZbX2P6I
健康之路
http://cctv.cntv.cn/lm/jiankangzhilu/index.shtml
http://jiankang.cntv.cn/
血管通 腿腳輕（一）
http://tv.cntv.cn/video/C10606/7fc23b17c26e4ea9ac757942b074f71b
血管通 腿腳輕（二）
http://tv.cntv.cn/video/C10606/03676f4334ec4eb5893d1a25ee81b268
血管通 腿腳輕（三）
http://tv.cntv.cn/video/C10606/8772a449b13240869bbd19439680ed71
血管通 腿腳輕（四）
http://tv.cntv.cn/video/C10606/e537dcfdcd264168bf779114da97e4b4
心腦血管疾病
http://jiankang.cntv.cn/jkyy/jiemuku/xinnaoxueguan/index.shtml
血壓的冬季危情（1）
https://www.youtube.com/watch?v=xnAJGN5n80Y&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=132
血壓的冬季危情（2）
https://www.youtube.com/watch?v=4qstus3JGdM&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=131
血壓的冬季危情（3）
https://www.youtube.com/watch?v=NjhSJjVBwBI&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=130
寒流來襲防中風（1）
https://www.youtube.com/watch?v=Qn07sQ8p9c8&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=177
寒流來襲防中風（2）
https://www.youtube.com/watch?v=CQidniVQqIc&list=PL6Z0GIu9IbCkKvIEJ4TzD2EwfcvU3zgNB&index=181
糖尿病
糖尿病(1)
https://www.youtube.com/watch?v=AfdQEAIO5Ow&index=34&list=PL22B8DF17BC96B814
糖尿病(2)
https://www.youtube.com/watch?v=2DVoyAmeUGw&index=36&list=PL22B8DF17BC96B814
糖尿病 Q&A (1)
https://www.youtube.com/watch?v=1UMKdd_4f3M&index=35&list=PL22B8DF17BC96B814
糖尿病 Q&A (2)
https://www.youtube.com/watch?v=kvddW-ksnpY&index=37&list=PL22B8DF17BC96B814
再談糖尿病 (1)
https://www.youtube.com/watch?v=_jo89jislkY&index=38&list=PL22B8DF17BC96B814
再談糖尿病 (2)
https://www.youtube.com/watch?v=vBU01FRP1vk&index=39&list=PL22B8DF17BC96B814
再談糖尿病 (2) 問題解答
https://www.youtube.com/watch?v=1numh7_CwOs&index=40&list=PL22B8DF17BC96B814
預防中風
https://www.youtube.com/watch?v=ju0GqdAjFfQ
預防中風 (粵語)
https://www.youtube.com/watch?v=yXkSDYjqTyI
https://www.youtube.com/watch?v=BKXleqlLcxE
如何預防中風Q&A (粵語)
https://www.youtube.com/watch?v=WBTCKrTyLIM
中風預防與治療
https://www.youtube.com/watch?v=YbU5TFyndr4
預防中風妙用血壓計第一輯
https://www.youtube.com/watch?v=CO4yu223CSc
預防中風(妙用血壓計)第二輯
https://www.youtube.com/watch?v=kLy8uzsJ74U
高血壓防治宣導短片-血壓計操作技巧
https://www.youtube.com/watch?v=-ZrqPbT31fU
新手術預防中風
https://www.youtube.com/watch?v=URTzE-hMBmk
中風危機解密
http://www.881903.com/page/zh-tw/browseschedule.aspx?itemid=3371&cmd=more
破解中風密碼
https://www.youtube.com/watch?v=DxxtjrwU4GY
老人保障~預防中風【健康養生中醫保健】
https://www.youtube.com/watch?v=OI8LA9DDYNs
素食+預防中風+高血脂症+消脂油切茶
https://www.youtube.com/watch?v=2do966bgaWg
第二場：腦中風的預防
https://www.youtube.com/watch?v=jONDZlwx43s
遠離高血脂,預防腦中風 蔡川忠醫師
https://www.youtube.com/watch?v=JhchgrsMZ-s
物理治療及運動與預防中風
https://www.youtube.com/watch?v=6dSRcF8Uppc
古为今用解危急 脑卒中--养生堂
https://www.youtube.com/watch?v=ZEBTh9RZL1w
养生堂 20111226 预防冬季高发症 脑中风
https://www.youtube.com/watch?v=jekPSFbgIDY
重症急救 (腦中風急救、心肌梗塞急救)
https://www.youtube.com/watch?v=osAuBIPOBns
腦中風自我照護
https://www.youtube.com/playlist?list=PLcOJFXnWCgwIEJ_KACpPE7cKCQXEh_RBj
https://www.youtube.com/channel/UCWk01O7WgGpsPQobbfav0HQ
中風知多少？(粵語)
https://www.youtube.com/watch?v=fJe8coXxm6o&list=PLU58O_7LMQgsAkIcq6hlhw3IzgFO5Crm2
熱門影片 - 腦與中風
https://www.youtube.com/playlist?list=PLMWnwPCA972vnNwoGGAElZSJJHxs7y1zK
中風
https://www.youtube.com/playlist?list=PL408B9481E6BC2BEA
高血壓 / 中風 / 血栓
https://www.youtube.com/playlist?list=PLDhiM9XN-MuQGOuxbOgr_6mtb31UKjEX7
運動抗中風
https://www.youtube.com/watch?v=HYqtTbfPdy0
https://www.youtube.com/watch?v=0GBID7p9kOc
https://www.youtube.com/watch?v=ChjYITyIpBk
https://www.youtube.com/watch?v=UjRk7hJB4Ck
https://www.youtube.com/watch?v=8rdX_FraTnw
預防心房顫動中風的藥物治療方法
https://www.youtube.com/watch?v=xRagWSubObw
抗凝与缺血性中风预防
http://v.youku.com/v_show/id_XMTI3MTY0NzM2.html?f=4046525
香港中風基金
http://www.strokefund.org/
https://www.youtube.com/user/HongKongStrokeFund/videos
https://www.youtube.com/channel/UCN82WJeb75ZAq3xP-hKBbSA
中風資訊 - 中風短片
http://www.strokefund.org/news_part3.php
•腦友心（五個腦科患者病人自助組織）
http://www.braindamaged.org.hk/
•慧進會（腦部受損及中風患者與家屬之互助組織）
http://www.braindamaged.org.hk/
•新健社（中風患者及家屬互助社）
http://www.hk-stroke-a.org.hk/
•腦同盟（中風病人自助組織）
http://www.nuhk.org/index.php
中風 （粵語）
https://www.youtube.com/watch?v=QFiKYqVGMGg
冠心病 粵語
https://www.youtube.com/watch?v=GOeOVNjDJQ8
膽固醇新知(粤语)
https://www.youtube.com/watch?v=npUP5MPMrI0
糖尿病(1)(粤语)
https://www.youtube.com/watch?v=dWmLZ1ukkl4
糖尿病 (2)(粤语)
https://www.youtube.com/watch?v=ECxq-vn_IRA
再談糖尿病 (1) (粤语)
https://www.youtube.com/watch?v=SrgsbvwslXM
再談糖尿病 (2) (粤语)
https://www.youtube.com/watch?v=2TO45FeDdZI
糖尿病 Q&A (1)(粤语)
https://www.youtube.com/watch?v=GRqQGItdeeY
糖尿病 Q&A (2) (粤语)
https://www.youtube.com/watch?v=W9HCfF1jymQ
再談糖尿病 (2) 問題解答(粤语)
https://www.youtube.com/watch?v=UjEddJVv1_A
醫學講座
https://www.youtube.com/playlist?list=PL22B8DF17BC96B814
https://www.youtube.com/watch?v=_yAMtzslubs&list=PL22B8DF17BC96B814
心臟病 （粵語）
https://www.youtube.com/watch?v=D6w6R-s7AXM
中風 （粵語）
https://www.youtube.com/watch?v=QFiKYqVGMGg
冠心病 粵語
https://www.youtube.com/watch?v=GOeOVNjDJQ8
膽固醇新知(粤语)
https://www.youtube.com/watch?v=npUP5MPMrI0
糖尿病(1)(粤语)
https://www.youtube.com/watch?v=dWmLZ1ukkl4
糖尿病 (2)(粤语)
https://www.youtube.com/watch?v=ECxq-vn_IRA
再談糖尿病 (1) (粤语)
https://www.youtube.com/watch?v=SrgsbvwslXM
再談糖尿病 (2) (粤语)
https://www.youtube.com/watch?v=2TO45FeDdZI
糖尿病 Q&A (1)(粤语)
https://www.youtube.com/watch?v=GRqQGItdeeY
糖尿病 Q&A (2) (粤语)
https://www.youtube.com/watch?v=W9HCfF1jymQ
再談糖尿病 (2) 問題解答(粤语)
https://www.youtube.com/watch?v=UjEddJVv1_A
如何減低心房顫動的中風風險
https://www.youtube.com/watch?v=M5bu2kddbX4
心臟健康及體重控制免費講座
1
https://www.youtube.com/watch?v=erimtD5CIrY
2
https://www.youtube.com/watch?v=sxMtPizdyfc
認識心房顫動
https://www.youtube.com/user/ApcashEventChannel/videos
https://www.youtube.com/user/ApcashEventChannel/feed
中風資訊網
http://stroke.tw/index.php
discussion forum
http://stroke.tw/page/board.php
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