| Chinese Text Project |
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| Scope: Request type: Paragraph |
| Condition 1: References "不麛不卵" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《說苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《說苑》 Library Resources |
《脩文》 | Books referencing 《脩文》 Library Resources |
| 17 | 脩文: | 天子諸侯無事則歲三田，一為乾豆，二為賓客，三為充君之庖。無事而不田，曰不敬，田不以禮，曰暴天物。天子不合圍，諸侯不揜群；天子殺則下大緌，諸侯殺則下小緌，大夫殺則止佐轝，佐轝止則百姓畋獵。獺祭魚，然後漁人入澤梁；鳩化為鴈，然後設罻羅；草木零落，然後入山林。昆蟲不蟄不以火田，不麛不卵，不殀夭，不覆巢；此皆聖人在上，君子在位，能者在職，大德之發者也。是故皋陶為大理乎，民各服得其實；伯夷主禮，上下皆讓；倕為工師，百工致功；益主虞，山澤辟成；棄主稷，百穀時茂；契主司徒，百姓親和；龍主賓客，遠人至。十二牧行，而九州莫敢僻違；禹陂九澤，通九道，定九州，各以其職來貢，不失厥宜，方五十里至于荒服，南撫交趾、大發，西析支渠、搜氐羌，北至山戎、肅慎，東至長夷、島夷，四海之內皆戴帝舜之功。於是禹乃興九韶之樂，致異物，鳳凰來翔，天下明德也。 |
《新書 - Xin Shu》 | [Western Han (206 BC - 9)] Jia Yi | Books referencing 《新書》 Library Resources |
《卷六》 | Library Resources |
《禮》 | Books referencing 《禮》 Library Resources |
| 7 | 禮: | 禮，聖王之於禽獸也，見其生，不忍見其死，聞其聲，不嘗其肉，隱弗忍也。故遠庖廚，仁之至也。不合圍，不掩群，不射宿，不涸澤。豺不祭獸，不田獵；獺不祭魚，不設網罟；鷹隼不鷙，眭而不逮，不出穎羅；草木不零落，斧斤不入山林；昆蟲不蟄，不以火田；不麛不卵，不刳胎，不殀夭，魚肉不入廟門；鳥獸不成毫毛，不登庖廚。取之有時，用之有節，則物蕃多。湯曰：「昔蛛蝥作罟，不高順，不用命者，寧丁我網。」其憚害物也如是。《詩》曰：「王在靈囿，麀鹿攸伏，麀鹿濯濯，白鳥皜皜。王在靈沼，於仞魚躍。」言德至也。聖主所在，魚鱉禽獸猶得其所，況於人民乎！ |
《法家 - Legalism》 | Related resources |
《商君書 - Shang Jun Shu》 | [Warring States (475 BC - 221 BC)] | Books referencing 《商君書》 Library Resources Source Related resources |
《畫策 - Policies》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 1 | 畫策: | 昔者昊英之世，以伐木殺獸，人民少而木獸多。黃帝之世，不麛不卵，官無供備之民，死不得用槨。事不同，皆王者，時異也。神農之世，男耕而食，婦織而衣，刑政不用而治，甲兵不起而王。神農既沒，以強勝弱，以眾暴寡。故黃帝作為君臣上下之義，父子兄弟之禮，夫婦妃匹之合；內行刀鋸，外用甲兵，故時變也。由此觀之，神農非高於黃帝也，然其名尊者，以適於時也。故以戰去戰，雖戰可也；以殺去殺，雖殺可也；以刑去刑，雖重刑可也。 |
| Policies: | Of old, in the times of the Great and Illustrious Ruler, people found their livelihood by cutting trees and slaying animals; the population was sparse, and trees and animals numerous. In the times of Huang-di, neither young animals nor eggs were taken; the officials had no provisions, and when the people died, they were not allowed to use outer coffins. These measures were not the same, but that they both attained supremacy was due to the fact that the times in which they lived were different. In the times of Shen-nong, men ploughed to obtain food, and women wove to obtain clothing. Without the application of punishments or governmental measures, order prevailed; without the raising of mailed soldiers, he reigned supreme. After Shen-nong had died, the weak were conquered by force and the few oppressed by the many. Therefore Huang-di created the ideas of prince and minister, of superior and inferior, the rites between father and son, between elder and younger brothers, the union between husband and wife, and between consort and mate. At home, he applied sword and saw, and abroad he used mailed soldiers; this was because the times had changed. Looking at it from this point of view, Shen-nong is not higher than Huang-di, but the reason that his name was honoured was because he suited his time. Therefore, if by war one wishes to abolish war, even war is permissible; if by killing one wants to abolish killing, even killing is permissible; if by punishments one wishes to abolish punishments, even heavy punishments are permissible. |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《藝文類聚》 | [Tang] 624 | Library Resources |
《卷六十六》 | Library Resources |
《產業部下》 | Library Resources |
《田獵》 | Library Resources |
| 1 | 田獵: | 《禮記》曰：天子諸侯，無事則歲三田，一曰乾豆，二曰賓客，三曰充君之庖。三田者，夏不田。無事而不田曰不敬，田不以禮曰暴天物，天子不合圍，諸侯不掩群，天子殺則下大綏，諸侯殺則下小綏。綏當為緌，有虞氏之旗也。大夫殺則止佐車，佐車止則百姓田獵。佐車，驅逆之車。又曰：獺祭魚，然后虞人入澤梁，豺祭獸，然後田獵，鳩化為鷹，然後設罻羅，草木零落，然後入山林，昆蟲未蟄，不以火田，不麛不卵，不覆巢。 |
| Total 4 paragraphs. Page 1 of 1. |
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