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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 |
《曲禮上 - Qu Li I》 | Books referencing 《曲禮上》 Library Resources |
| 36 | 曲禮上: | 侍坐於長者，屨不上於堂，解屨不敢當階。就屨，跪而舉之，屏於側。鄉長者而屨；跪而遷屨，俯而納屨。 |
| Qu Li I: | When (going to) sit in attendance on an elder, (a visitor) should not go up to the hall with his shoes on, nor should he presume to take them off in front of the Steps. (When any single visitor is leaving), he will go to his shoes, kneel down and take them up, and then move to one side. (When the visitors retire in a body) with their faces towards the elder, (they stand) by the shoes, which they then, kneeling, remove (some distance), and, stooping down, put on. |
《檀弓下 - Tan Gong II》 | Books referencing 《檀弓下》 Library Resources |
| 194 | 檀弓下: | 魯人有周豐也者，哀公執摯請見之，而曰不可。公曰：「我其已夫！」使人問焉，曰：「有虞氏未施信於民而民信之，夏后氏未施敬於民而民敬之，何施而得斯於民也？」對曰：「墟墓之間，未施哀於民而民哀；社稷宗廟之中，未施敬於民而民敬。殷人作誓而民始畔，周人作會而民始疑。茍無禮義忠信誠愨之心以蒞之，雖固結之，民其不解乎？」 |
| Tan Gong II: | In Lu there was one Zhou Feng, to whom duke Ai went, carrying an introductory present, and requesting an interview, which, however, the other refused. The duke said, 'I must give it up then.' And he sent a messenger with the following questions: '(Shun), the lord of Yu, had not shown his good faith, to the people, and yet they put confidence in him. The sovereign of Xia had not shown his reverence for the people, and yet the people revered him - what shall I exhibit that I may obtain such things from the people?' The reply was: 'Ruins and graves express no mournfulness to the people, and yet the people mourn (amidst them). The altars of the spirits of the land and grain and the ancestral temples express no reverence to the people, and yet the people revere them. The kings of Yin made their solemn proclamations, and yet the people began to rebel; those of Zhou made their covenants, and the people began to distrust them. If there be not the heart observant of righteousness, self-consecration, good faith, sincerity, and guilelessness, though a ruler may try to knit the people firmly to him, will not all bonds between them be dissolved?' |
《月令 - Yue Ling》 | English translation: James Legge [?] | Books referencing 《月令》 Library Resources |
| 2 | 月令: | 東風解凍，蟄蟲始振，魚上冰，獺祭魚，鴻雁來。 |
| Yue Ling: | The east winds resolve the cold. Creatures that have been torpid during the winter begin to move. The fishes rise up to the ice. Otters sacrifice fish. The wild geese make their appearance. | |
| 46 | 月令: | 是月也，日長至，陰陽爭，死生分。君子齊戒，處必掩身，毋躁。止聲色，毋或進。薄滋味，毋致和。節嗜欲，定心氣，百官靜事毋刑，以定晏陰之所成。鹿角解，蟬始鳴。半夏生，木堇榮。 |
| Yue Ling: | In this month the longest day arrives. The influences in nature of darkness and decay and those 'Of brightness and growth struggle together; the tendencies to death and life are divided. Superior men give themselves to vigil and fasting. They keep retired in their houses, avoid all violent exercise, restrain their indulgence in music and beautiful sights, eschew the society of their wives, make their diet spare, use no piquant condiments, keep their desires under rule, and maintain their spirits free from excitement. The various magistrates keep things quiet and inflict no punishments - to bring about that state of settled quiet in which the influence of darkness and decay shall obtain its full development. Deer shed their horns. Cicadas begin to sing. The midsummer herb is produced. The tree hibiscus flowers. | |
| 85 | 月令: | 季秋行夏令，則其國大水，冬藏殃敗，民多鼽嚏。行冬令，則國多盜賊，邊境不寧，土地分裂。行春令，則暖風來至，民氣解惰，師興不居。 |
| Yue Ling: | If, in this last month of autumn, the proceedings proper to summer were observed, there would be great floods in the states; the winter stores would be injured and damaged; there would be many colds and catarrhs among the people. If those proper to winter were observed, there would be many thieves and robbers in the states; the borders would be unquiet; and portions of territory would be torn from the rest. If those proper to spring were observed, the warm airs would come; the energies of the people would be relaxed and languid; and the troops would be kept moving about. | |
| 101 | 月令: | 是月也，日短至。陰陽爭，諸生蕩。君子齊戒，處必掩身。身欲寧，去聲色，禁耆欲。安形性，事欲靜，以待陰陽之所定。蕓始生，荔挺出，蚯螾結，麋角解，水泉動。日短至，則伐木，取竹箭。 |
| Yue Ling: | In this month the shortest day arrives. The principle of darkness and decay (in nature) struggles with that of brightness and growth. The elements of life begin to move. Superior men give themselves to self-adjustment and fasting. They keep retired in their houses. They wish to be at rest in their persons; put away all indulgence in music and beautiful sights; repress their various desires; give repose to their bodies and all mental excitements. They wish all affairs to be quiet, while they wait for the settlement of those principles of darkness and decay, and brightness and growth. Rice begins to grow. The broom-sedge rises up vigorously. Worms curl. The moose-deer shed their horns. The springs of water are (all) in movement. When the shortest day has arrived, they fell trees, and carry away bamboos, (especially) the small species suitable for arrows. |
《學記 - Xue Ji》 | English translation: James Legge [?] | Books referencing 《學記》 Library Resources |
| 13 | 學記: | 善學者，師逸而功倍，又從而庸之；不善學者，師勤而功半，又從而怨之。善問者，如攻堅木，先其易者，後其節目，及其久也，相說以解；不善問者反此。善待問者，如撞鐘，叩之以小者則小鳴，叩之以大者則大鳴，待其從容，然後盡其聲；不善答問者反此。此皆進學之道也。 |
| Xue Ji: | The skilful learner, while the master seems indifferent, yet makes double the attainments of another, and in the sequel ascribes the merit (to the master). The unskilful learner, while the master is diligent with him, yet makes (only) half the attainments (of the former), and in the sequel is dissatisfied with the master. The skilful questioner is like a workman addressing himself to deal with a hard tree. First he attacks the easy parts, and then the knotty. After a long time, the pupil and master talk together, and the subject is explained. The unskilful questioner takes the opposite course. The master who skilfully waits to be questioned, may be compared to a bell when it is struck. Struck with a small hammer, it gives a small sound. Struck with a great one, it gives a great sound. But let it be struck leisurely and properly, and it gives out all the sound of which it is capable. He who is not skilful in replying to questions is the opposite of this. This all describes the method of making progress in learning. |
《雜記下 - Za Ji II》 | English translation: James Legge [?] | Library Resources |
| 74 | 雜記下: | 孔子曰：「少連、大連善居喪，三日不怠，三月不解，期悲哀，三年憂。東夷之子也。」 |
| Za Ji II: | Confucius said, 'Shao-lian and Da-lian demeaned themselves skilfully during their mourning (for their parents). During the (first) three days they were alert; for the (first) three months they manifested no weariness; for the (first) year they were full of grief; for the (whole) three years they were sorrowful. (And yet) they belonged to one of the rude tribes on the East'. |
《祭統 - Ji Tong》 | English translation: James Legge [?] | Books referencing 《祭統》 Library Resources |
| 31 | 祭統: | 故衛孔悝之鼎銘曰：六月丁亥，公假于大廟。公曰：「叔舅！乃祖莊叔，左右成公。成公乃命莊叔隨難于漢陽，即宮于宗周，奔走無射。啟右獻公。獻公乃命成叔，纂乃祖服。乃考文叔，興舊耆欲，作率慶士，躬恤衛國，其勤公家，夙夜不解，民咸曰：『休哉！』」公曰：「叔舅！予女銘：若纂乃考服。」悝拜稽首曰：「對揚以辟之，勤大命施于烝彝鼎。」此衛孔悝之鼎銘也。 |
| Ji Tong: | Thus the inscription on the tripod of Kong Kui of Wei was: 'In the sixth month, on the day ding-hai, the duke went to the Grand Temple, and said, "My young uncle, your ancestor Zhuang Shu assisted duke Cheng, who ordered him to follow him in his difficulties on the south of the Han, and afterwards to come to him in his palace (of imprisonment) in the honoured capital of Zhou; and all these hurried journeyings he endured without wearying of them. From him came the helper of duke Xian, who charged your (later) ancestor Zhuang Shu to continue the service of his ancestor. Your deceased father Wen Shu cherished and stimulated in himself the old desires and aims, roused and led on the admirable officers, and showed his own great personal interest in the state of Wei. His labours for our ducal house never wearied early or late, so that the people all testified how good he was." The duke further said, "My young uncle, I give you (this tripod with) its inscription. Carry on and out the services of your father." Kui bowed with his head to the ground, and said, "In response to the distinction (you have conferred upon me) I will take your great and important charge, and I will put it on the vases and tripods of my winter sacrifice."' Such was the inscription on the tripod of Kong Kui of Wei. |
《經解 - Jing Jie》 | Books referencing 《經解》 Library Resources |
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