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| Condition 1: References "凡三王教世子必以礼乐，乐" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《礼记 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《礼记》 Library Resources Source Related resources |
《文王世子 - Wen Wang Shi Zi》 | English translation: James Legge [?] | Books referencing 《文王世子》 Library Resources |
| 10 | 文王世子: | 凡三王教世子必以礼乐。乐，所以修内也；礼，所以修外也。礼乐交错于中，发形于外，是故其成也怿，恭敬而温文。立大傅、少傅以养之，欲其知父子、君臣之道也。大傅审父子、君臣之道以示之；少傅奉世子，以观大傅之德行而审喻之。大傅在前，少傅在后；入则有保，出则有师，是以教喻而德成也。师也者，教之以事而喻诸德者也；保也者，慎其身以辅翼之而归诸道者也。《记》曰：“虞、夏、商、周，有师保，有疑丞。”设四辅及三公。不必备，唯其人。语使能也。 |
| Wen Wang Shi Zi: | In the education of the crown princes adopted by the founders of the three dynasties the subjects were the rules of propriety and music. Music served to give the interior cultivation; the rules served to give the external cultivation. The two, operating reciprocally within, had their outward manifestation, and the result was a peaceful serenity, reverence of inward feeling and mild elegance of manners. The Grand tutor and the assistant tutor were appointed for their training, to make them acquainted with the duties of father and son, and of ruler and minister. The former made himself perfectly master of those duties in order to exhibit them; the latter guided the princes to observe the virtuous ways of the other and fully instructed him about them. The Grand tutor went before them, and the assistant came after them. In the palace was the guardian, outside it was the master; and thus by this training and instruction the virtue (of the princes) was completed. The master taught them by means of occurring things, and made them understand what was virtuous. The guardian watched over their persons, and was as a stay and wings to them, leading them in the right way. The history says, 'Under the dynasties of Yu, Xia, Shang, and Zhou, there were the master, the guardian, the Yi, and the Cheng, and there were appointed the four aides and the three ducal ministers. That these offices should all be filled was not so necessary as that there should be the men for them' - showing how the object was to employ the able. |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷七》 | Library Resources |
《礼记》 | Library Resources |
《文王世子》 | Library Resources |
| 2 | 文王世子: | 凡三王教世子，必以礼乐，乐所以修内也。礼所以修外也。礼乐交错于中，发形于外，立太傅少傅以养之，养犹教也。言养者积浸成长。太傅审父子君臣之道以示之，为之行其礼也。少傅奉世子以观太傅之德行而审谕之，为之说其义也。太傅在前，少傅在后，谓其在学时也。入则有保，出则有师，谓燕居出入时也。是以教谕而德成也。以有四人维持之。师也者，教之以事而谕诸德者也。保也者，慎其身以辅翼之而归诸道者也。慎其身者，谨安护之。是故知为人子，然后可以为人父，知为人臣，然后可以为人君，知事人，然后能使人，君之于世子也。亲则父也。尊则君也。有父之亲，有君之尊，然后兼天下而有之，是故养世子不可不慎也。处君父之位，览海内之士，而近不能以教其子，则其馀不足观之也。 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《皇亲部十二》 | Library Resources |
《太子一》 | Library Resources |
| 30 | 太子一: |
《礼记》曰：大夫、士之子不敢与世子同名。郑玄注曰：避僭邪也。生则亦弗改。 又曰：王太子、王子、群后之太子，卿、大夫、元士之嫡子。凡入学，以齿。皆以长幼受学，尊卑不同。 又曰：文王之为世子，朝于王季日三。鸡初鸣而衣服，至于寝门之外，问内竖之御者曰：内竖，小臣之属，掌内外之通令也。如今小史值日矣。“今日安否何如？”内竖曰：“安。”文王乃喜。孝子恒兢兢也。及日中，又至，亦如之。又，复。及暮，又至，亦如之。暮，夕。其有不安节，则内竖以告文王，文王色忧，行不能正履。节谓居处故事履蹈也。王季复膳，然后亦复初。忧解。食上，必在视寒暖之节。食下，问所膳，命膳宰曰：“末有原。”末犹勿也。原，再进也。勿有所再进为失饪。臭味恶也。应曰：“诺。”然后退。退反其寝。武王师而行之，不敢有加焉。庶几程式之帅循也。。 又曰：乐正司业，父师司成，一有元良，万国以贞，世子之谓也。 又曰：成王幼，不能莅阼。周公相，践阼而治；践，履也，代成王履阼阶，摄王位治天下。抗世子法于伯禽，欲令成王之知父子、君臣、长幼之道。抗犹举也，谓举世子之法，使与成王居而学之。成王有过则挞伯禽，所以示成王世子之道。以成王之过击伯禽则足以感喻焉。凡学世子及学士，必时。四时各有宜。学士谓司徒论俊选所外于学者。春夏学干戈，秋冬学羽龠，皆于东序。 又曰：凡三王教世子，必以礼乐。乐所以修内，礼所以修外也，礼乐交错于中，发形于外，是故其成也怿，恭敬而温文。中，心中也。怿，悦怿也。立太傅、少傅以养之，欲其知父子、君臣之道也。仲尼曰：“昔者周公摄政，践阼而治，抗世子法于伯禽，所以善成王也。闻之曰：为人臣者，杀其身，有益于君，则为之。况于其身以善其君乎！周公优为之。于读曰迂，迂犹广也。是故知为人子，然后可以为人父；知为人臣，然后可以为人君；知事人，然后能使人。成王幼，不能莅阼，以为世子则无为也。以为世子若为世子时也。是故抗世子法于伯禽，使之与成王居，亦学此礼于成王侧。欲令成王之知父子、君臣、长幼之义也。君之于世子也，亲则父也。尊则君也。有父之亲，有君之尊，然后兼天下而有之。是故养世子不可不慎。处君父之位，览海内之士而近不能以教其子，则其馀不足观也。行一物而三善皆得者，惟世子而已，其齿于学之谓也。”物犹事也。 |
《职官部四十二》 | Library Resources |
《太子太师》 | Library Resources |
| 2 | 太子太师: | 《礼记·文王世子》曰：教世子必以礼乐。乐所以修内也，礼所以修外也。礼乐交错于中，发形于外，是故其成也怿。出则有师，是以教喻而德成也。师也者，教之以事而喻诸德也。 |
| Total 4 paragraphs. Page 1 of 1. |
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