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| Scope: Confucianism Request type: Paragraph |
| Condition 1: Contains text "龜" Matched:188. |
| Total 113 paragraphs. Page 3 of 12. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 12 |
《儒家 - Confucianism》 | Related resources |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《樂記 - Yue Ji》 | English translation: James Legge [?] | Books referencing 《樂記》 Library Resources |
| 37 | 樂記: | 所謂大輅者，天子之車也。龍旗九旒，天子之旌也。青黑緣者，天子之寶龜也。從之以牛羊之群，則所以贈諸侯也。 |
| Yue Ji: | What is called 'a Grand carriage' is one which is (the gift) of the son of Heaven; the flag with dragons, and a nine-scolloped border, was the banner (conferred by) the son of Heaven; that with the azure and black edging exhibited the precious tortoises, and was (also the gift of) the son of Heaven; and when these were followed by herds of oxen and sheep, they were the gifts bestowed on the feudal lords. |
《雜記上 - Za Ji I》 | English translation: James Legge [?] | Library Resources |
| 10 | 雜記上: | 大夫之喪，大宗人相，小宗人命龜，卜人作龜。 |
| Za Ji I: | At the mourning rites for a Great officer, one from the department of the chief superintendent of the ancestral temple assisted (the presiding mourner), and one from that of the assistant superintendent put the question to the tortoise-shell, which was then manipulated in the proper form by the diviner. |
《祭義 - Ji Yi》 | English translation: James Legge [?] | Books referencing 《祭義》 Library Resources |
| 40 | 祭義: | 昔者，聖人建陰陽天地之情，立以為《易》。易抱龜南面，天子卷冕北面，雖有明知之心，必進斷其志焉。示不敢專，以尊天也。善則稱人，過則稱己。教不伐以尊賢也。 |
| Ji Yi: | Anciently, the sages, having determined the phenomena of heaven and earth in their states of rest and activity, made them the basis of the Yi (and divining by it). The diviner held the tortoise-shell in his arms, with his face towards the south, while the son of Heaven, in his dragon-robe and square-topped cap, stood with his face to the north. The latter, however intelligent might be his mind, felt it necessary to set forth and obtain a decision on what his object was;-showing that he did not dare to take his own way, and giving honour to Heaven (as the supreme Decider). What was good in him (or in his views) he ascribed to others; what was wrong, to himself; thus teaching not to boast, and giving honour to men of talents and virtue. |
《坊記 - Fang Ji》 | English translation: James Legge [?] | Books referencing 《坊記》 Library Resources |
| 14 | 坊記: | 子云：「善則稱人，過則稱己，則民讓善。」《詩》云：「考卜惟王，度是鎬京；惟龜正之，武王成之。」 |
| Fang Ji: | The Master said, 'If (the ruler) ascribe what is good to others and what is wrong to himself, the people will yield to others (the credit of) what is good in them. It is said in the Book of Poetry (III, i, ode 10, 7), "He examined and divined, did the king, About settling in the capital of Hao. The tortoise-shell decided the site, And king Wu completed the city."' |
《中庸 - Zhong Yong》 | English translation: James Legge [?] | Books referencing 《中庸》 Library Resources |
| 25 | 中庸: | 至誠之道，可以前知。國家將興，必有禎祥；國家將亡，必有妖孽。見乎蓍龜，動乎四體。禍福將至：善，必先知之；不善，必先知之。故至誠如神。 |
| Zhong Yong: | It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens. Such events are seen in the milfoil and tortoise, and affect the movements of the four limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit. |
《表記 - Biao Ji》 | English translation: James Legge [?] | Books referencing 《表記》 Library Resources |
| 49 | 表記: | 子言之：「昔三代明王皆事天地之神明，無非卜筮之用，不敢以其私，褻事上帝。是故不犯日月，不違卜筮。卜筮不相襲也。大事有時日；小事無時日，有筮。外事用剛日，內事用柔日。不違龜筮。」 |
| Biao Ji: | These were the words of the Master - 'The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks. They did not presume to employ their own private judgment in the service of God. In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point. For the great (sacrificial) services there were (fixed) seasons and days; for the smaller services these were not fixed. They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the (intimations of the) tortoise-shell and stalks.' | |
| 53 | 表記: | 子曰：「君子敬則用祭器。是以不廢日月，不違龜筮，以敬事其君長，是以上不瀆於民，下不褻於上。」 |
| Biao Ji: | The Master said, 'The men of rank, on occasions of special respect, use their sacrificial vessels. On this account they do not fail to observe the set seasons and days, and do not act contrary to the intimations of the shell and stalks; thus seeking to serve with reverence the ruler and their superiors. In this way superiors are not troublesome to the people, and the people do not take liberties with their superiors.' |
《緇衣 - Zi Yi》 | English translation: James Legge [?] | Books referencing 《緇衣》 Library Resources |
| 25 | 緇衣: | 子曰：「南人有言曰：『人而無恒，不可以為卜筮。』古之遺言與？龜筮猶不能知也，而況於人乎？《詩》云：『我龜既厭，不我告猶。』《兌命》曰：『爵無及惡德，民立而正事，純而祭祀，是為不敬；事煩則亂，事神則難。』《易》曰：『不恒其德，或承之羞。恒其德偵，婦人吉，夫子凶。』」 |
| Zi Yi: | The Master said, 'The people of the south have a saying that "A man without constancy cannot be a diviner either with the tortoise-shell or the stalks." This was probably a saying handed down from antiquity. If such a man cannot know the tortoise-shell and stalks, how much less can he know other men? It is said in the Book of Poetry (II, v, ode 1, 3), "Our tortoise-shells are wearied out, And will not tell us anything about the plans." The Charge to Yue says (Shu, IV, Viii, sect. 2, 5, 11), "Dignities should not be conferred on men of evil practices. (If they be), how can the people set themselves to correct their ways? If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue." It is said in the Yi, "When one does not continuously maintain his virtue, some will impute it to him as a disgrace - (in the position indicated in the Hexagram.) When one does maintain his virtue continuously (in the other position indicated), this will be fortunate in a wife, but in a husband evil."' |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《王制》 | Books referencing 《王制》 Library Resources |
| 24 | 王制: | 序官：宰爵知賓客、祭祀、響食犧牲之牢數。司徒知百宗、城郭、立器之數。司馬知師旅、甲兵、乘白之數。脩憲命，審詩商，禁淫聲，以時順脩，使夷俗邪音不敢亂雅，大師之事也。脩隄梁，通溝澮，行水潦，安水臧，以時決塞，歲雖凶敗水旱，使民有所耘艾，司空之事也。相高下，視肥墝，序五種，省農功，謹蓄藏，以時順脩，使農夫樸力而寡能，治田之事也。脩火憲，養山林藪澤草木、魚鱉、百素，以時禁發，使國家足用，而財物不屈，虞師之事也。順州里，定廛宅，養六畜，閒樹藝，勸教化，趨孝弟，以時順修，使百姓順命，安樂處鄉，鄉師之事也。論百工，審時事，辨功苦，尚完利，便備用，使雕琢文采不敢專造於家，工師之事也。相陰陽，占祲兆，鑽龜陳卦，主攘擇五卜，知其吉凶妖祥，傴巫跛擊之事也。脩採清，易道路，謹盜賊，平室律，以時順修，使賓旅安而貨財通，治市之事也。抃急禁悍，防淫除邪，戮之以五刑，使暴悍以變，姦邪不作，司寇之事也。本政教，正法則，兼聽而時稽之，度其功勞，論其慶賞，以時慎脩，使百吏免盡，而眾庶不偷，冢宰之事也。論禮樂，正身行，廣教化，美風俗，兼覆而調一之，辟公之事也。全道德，致隆高，綦文理，一天下，振毫末，使天下莫不順比從服，天王之事也。故政事亂，則冢宰之罪也；國家失俗，則辟公之過也；天下不一，諸侯俗反，則天王非其人也。 |
《說苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《說苑》 Library Resources |
《復恩》 | Books referencing 《復恩》 Library Resources |
| 16 | 復恩: | 晉趙盾舉韓厥，晉君以為中軍尉；趙盾死，子朔嗣為卿。至景公三年，趙朔為晉將，朔取成公姊為夫人，大夫屠岸賈，欲誅趙氏，初趙盾在夢見叔帶持龜要而哭甚悲，已而笑拊手且歌，盾卜之占，垂絕而後好，趙史援占曰：此甚惡非君之身，及君之子，然亦君之咎也。至子趙朔，世益衰，屠岸賈者，始有寵於靈公，及至於晉景公，而賈為司寇，將作難，乃治靈公之賊以至，趙盾遍告諸將曰：「趙穿弒靈公，盾雖不知猶為首賊，臣殺君，子孫在朝，何以懲罪，請誅之！」韓厥曰：「靈公遇賊，趙盾在外，吾先君以為無罪，故不誅；今諸君將誅其後，是非先君之意而後妄誅；妄誅謂之亂臣，有大事而君不聞，是無君也。」屠岸賈不聽，厥告趙朔趨亡，趙朔不肯，曰：「子必不絕趙祀，朔死且不恨。」韓厥許諾，稱疾不出，賈不請而擅與諸將攻趙氏於下宮，殺趙朔、趙括。趙嬰齊，皆滅其族；朔妻成公姊有遺腹，走公宮匿，後生男乳，朔客程嬰持亡匿山中，居十五年，晉景公疾，卜之曰：「大業之後不遂者為祟。」景公疾問韓厥，韓厥知趙孤在，乃曰：「大業之後，在晉絕祀者，其趙氏乎！夫自中行衍皆嬴姓也，中衍人面鳥喙，降佐殷帝太戊及周天子，皆有明德，下及幽厲無道，而叔帶去周適晉，事先君文侯，至於成公，世有立功，未嘗有絕祀；今及吾君獨滅之，趙宗國人哀之，故見龜策，唯君圖之。」景公問曰：「趙尚有後子孫乎？」韓厥具以實對，於是景公乃與韓厥謀立趙孤兒，召而匿之宮中，諸將入問疾，景公因韓厥之眾，以脅諸將而見趙孤，孤名曰武，諸將不得已乃曰：「昔下官之難屠岸賈為之，矯以君令，并命群臣，非然孰敢作難，微君之疾，群臣固且請立趙後，今君有令，群臣之願也。」於是召趙武、程嬰遍拜諸將軍，將軍遂返與程嬰趙武攻屠岸賈，滅其族，復與趙武田邑如故。故人安可以無恩，夫有恩於此故復於彼；非程嬰則趙孤不全，非韓厥則趙後不復。韓厥可謂不忘恩矣。 |
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