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《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《禮記》 Library Resources Source Related resources |
《曲禮下 - Qu Li II》 | Books referencing 《曲禮下》 Library Resources |
| 107 | 曲禮下: | 諸侯見天子曰臣某、侯某；其與民言，自稱曰寡人；其在凶服，曰適子孤。臨祭祀，內事曰孝子某侯某，外事曰曾孫某侯某。死曰薨，復曰某甫復矣。既葬見天子曰類見。言謚曰類。諸侯使人使於諸侯，使者自稱曰寡君之老。 |
| Qu Li II: | When a feudal prince is about to be introduced to the son of Heaven, he is announced as 'your subject so-and-so, prince of such-and-such a state.' He speaks of himself to the people as 'the man of little virtue.' If he be in mourning (for his father), he is styled 'the rightful eldest son, an orphan;' if he be taking part at a sacrifice in his ancestral temple, 'the filial son, the prince of such-and-such a state, the prince so-and-so.' If it be another sacrifice elsewhere, the style is, 'so-and-so, prince of such-and-such a state, the distant descendant.' His death is described by the character hong (disappeared). In calling back (his spirit), they say, 'Return, sir so-and-so.' When he has been interred and (his son) is presented to the son of Heaven, the interview, (though special), is said to be 'of the same kind as the usual interviews.' The honorary title given to him is (also) said to be 'after the usual fashion.' When one prince sends a message to another, the messenger speaks of himself as 'the ancient of my poor ruler.' |
《王制 - Wang Zhi》 | English translation: James Legge [?] | Books referencing 《王制》 Library Resources |
| 15 | 王制: | 天子將出，類乎上帝，宜乎社，造乎禰。諸侯將出，宜乎社，造乎禰。 |
| Wang Zhi: | When the son of Heaven was about to go forth, he sacrificed specially, but with the usual forms, to God, offered the Yi sacrifice at the altar of the earth, and the Zao in the fane of his father. When one of the feudal princes was about to go forth, he offered the Yi sacrifice to the spirits of the land, and the Zao in the fane of his father. | |
| 20 | 王制: | 天子將出征，類乎上帝，宜乎社，造乎禰，禡於所征之地。受命於祖，受成於學。出征，執有罪；反，釋奠于學，以訊馘告。 |
| Wang Zhi: | When the son of Heaven was about to go forth on a punitive expedition, he sacrificed specially, but with the usual forms, to God; offered the Yi sacrifice at the altar of the Earth, and the Za in the fane of his father. He offered sacrifice also to the Father of War (on arriving) at the state which was the object of the expedition. He had received his charge from his ancestors, and the complete (plan) for the execution of it in the college. He went forth accordingly, and seized the criminals; and on his return he set forth in the college his offerings, and announced (to his ancestors) how he had questioned (his prisoners), and cut off the ears (of the slain). |
《月令 - Yue Ling》 | English translation: James Legge [?] | Books referencing 《月令》 Library Resources |
| 71 | 月令: | 是月也，乃命宰祝，循行犧牲，視全具，案芻豢，瞻肥瘠，察物色。必比類，量小大，視長短，皆中度。五者備當，上帝其饗。天子乃難，以達秋氣。以犬嘗麻，先薦寢廟。 |
| Yue Ling: | In this month orders are given to the officers of slaughter and prayer to go round among the victims for sacrifice, seeing that they are entire and complete, examining their fodder and grain, inspecting their condition as fat or thin, and judging of their looks. They must arrange them according to their classes. In measuring their size, and looking at the length (of their horns), they must have them according to the (assigned) measures. When all these points are as they ought to be, God will accept the sacrifices. The son of Heaven performs the ceremonies against pestilence, to secure development for the (healthy) airs of autumn. He eats the hemp-seed (which is now presented) along with dog's flesh, first offering some in the apartment at the back of the ancestral temple. | |
| 74 | 月令: | 是月也，易關市，來商旅，納貨賄，以便民事。四方來集，遠鄉皆至，則財不匱，上無乏用，百事乃遂。凡舉大事，毋逆大數，必順其時，慎因其類。 |
| Yue Ling: | In this month they regulate and reduce the charges at the frontier gates and in the markets, to encourage the resort of both regular and travelling traders, and the receipt of goods and money; for the convenience of the business of the people. When merchants and others collect from all quarters, and come from the most distant parts, then the resources (of the government) do not fail. There is no want of means for its use; and all things proceed prosperously. In commencing great undertakings, there should be no opposition to the great periods (for them) as defined (by the motion of the sun). They must be conformed to the times (as thereby marked out), and particular attention paid to the nature of each. |
《文王世子 - Wen Wang Shi Zi》 | English translation: James Legge [?] | Books referencing 《文王世子》 Library Resources |
| 29 | 文王世子: | 公族之罪，雖親不以犯有司，正術也，所以體百姓也。刑於隱者，不與國人慮兄弟也。弗吊，弗為服，哭於異姓之廟，為忝祖遠之也。素服居外，不聽樂，私喪之也，骨肉之親無絕也。公族無宮刑，不翦其類也。 |
| Wen Wang Shi Zi: | When any of the ruler's kindred were guilty of offences, notwithstanding their kinship, they were not allowed to transgress with impunity, but the proper officers had their methods of dealing with them - this showed the regard cherished for the people. That the offender was punished in secret, and not associated with common people, showed (the ruler's) concern for his brethren. That he offered no condolence, wore no mourning, and wailed for the criminal in the temple of a different surname, showed how he kept aloof from him as having disgraced their ancestors. That he wore white, occupied a chamber outside, and did not listen to music, was a private mourning for him, and showed how the feeling of kinship was not extinguished. That one of the ruler's kindred was not subjected to castration, showed how he shrank from cutting off the perpetuation of their family. |
《玉藻 - Yu Zao》 | English translation: James Legge [?] | Books referencing 《玉藻》 Library Resources |
| 3 | 玉藻: | 君無故不殺牛，大夫無故不殺羊，士無故不殺犬、豕。君子遠庖廚，凡有血氣之類，弗身踐也。 |
| Yu Zao: | Without some cause for it, a ruler did not kill an ox, nor a Great officer a sheep, nor a lower officer a pig or a dog. A superior man had his shambles and kitchen at a distance (from the) house; he did not tread wherever there was such a thing as blood or (tainted) air. |
《學記 - Xue Ji》 | English translation: James Legge [?] | Books referencing 《學記》 Library Resources |
| 4 | 學記: | 古之教者，家有塾，黨有庠，術有序，國有學。比年入學，中年考校。一年視離經辨志，三年視敬業樂群，五年視博習親師，七年視論學取友，謂之小成；九年知類通達，強立而不反，謂之大成。夫然後足以化民易俗，近者說服，而遠者懷之，此大學之道也。《記》曰：「蛾子時術之。」其此之謂乎！ |
| Xue Ji: | According to the system of ancient teaching, for the families of (a hamlet) there was the village school; for a neighbourhood there was the xiang; for the larger districts there was the xu; and in the capitals there was the college. Every year some entered the college, and every second year there was a comparative examination. In the first year it was seen whether they could read the texts intelligently, and what was the meaning of each; in the third year, whether they were reverently attentive to their work, and what companionship was most pleasant to them; in the fifth year, how they extended their studies and sought the company of their teachers; in the seventh year, how they could discuss the subjects of their studies and select their friends. They were now said to have made some small attainments. In the ninth year, when they knew the different classes of subjects and had gained a general intelligence, were firmly established and would not fall back, they were said to have made grand attainments. After this the training was sufficient to transform the people, and to change (anything bad in) manners and customs. Those who lived near at hand submitted with delight, and those who were far off thought (of the teaching) with longing desire. Such was the method of the Great learning; as is said in the Record, 'The little ant continually exercises the art (of amassing).' | |
| 16 | 學記: | 古之學者：比物醜類。鼓無當於五聲，五聲弗得不和。水無當於五色，五色弗得不章。學無當於五官。五官弗得不治。師無當於五服，五服弗得不親。 |
| Xue Ji: | The ancients in prosecuting their learning compared different' things and traced the analogies between them. The drum has no special relation to any of the musical notes; but without it they cannot be harmonised. Water has no particular relation to any of the five colours; but without it they cannot be displayed. Learning has no particular relation to any of the five senses; but without it they cannot be regulated. A teacher has no special relation to the five degrees of mourning; but without his help they cannot be worn as they ought to be. |
《樂記 - Yue Ji》 | English translation: James Legge [?] | Books referencing 《樂記》 Library Resources |
| 18 | 樂記: | 天尊地卑，君臣定矣。卑高已陳，貴賤位矣。動靜有常，小大殊矣。方以類聚，物以群分，則性命不同矣。在天成象，在地成形；如此，則禮者天地之別也。 |
| Yue Ji: | (The relation) between ruler and minister was determined from a consideration of heaven (conceived of as) honourable, and earth (conceived of as) mean. The positions of noble and mean were fixed with a reference to the heights and depths displayed by the surface (of the earth). The regularity with which movement and repose follow each other (in the course of nature) led to the consideration of affairs as small and great. The different quarters (of the heavens) are grouped together, and the things (of the earth) are distinguished by their separate characteristics; and this gave rise to (the conception of) natures and their attributes and functions. In heaven there are formed its visible signs, and earth produces its (endless variety of) things; and thus it was that ceremonies were framed after the distinction, between heaven and earth. |
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