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| Condition 1: References "明试以功，车服以庸" Matched:13. |
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《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《白虎通德论 - Bai Hu Tong》 | [Eastern Han] 79-92 Ban Gu | Books referencing 《白虎通德论》 Library Resources |
《卷五》 | Library Resources |
《巡狩》 | Books referencing 《巡狩》 Library Resources |
| 1 | 巡狩: | 王者所以巡狩者何？巡者循也，狩牧也，为天下循行守牧民也。道德太平，恐远近不同化，幽隐有不得所，考礼义，正法度，同律历，计时月，皆为民也。《尚书》曰：“遂觐东后，叶时月，正日，同律度量衡，修五礼。”《尚书大传》曰：“见诸侯，问百年，太师陈诗，以观民命风俗；命市纳贾，以观民好恶；山川神祇，有不举者为不敬，不敬者削以地；宗庙有不顺者为不孝，不孝者黜以爵；变礼易乐为不从，不从君流；改制度衣服为畔，畔者君讨，有功者赏之。”《尚书》曰：“明试以功，车服以庸。” |
《考黜》 | Library Resources |
| 5 | 考黜: | 车马、衣服、乐三等者，赐与其物，《礼》：“天子赐诸侯民服车，路先设，路下四恶之。”又曰：“诸公奉选服。”《王制》曰：“天子赐诸侯乐则，以柷将之。”《诗》曰：“君子来朝，何锡与之。虽无与之，路车乘马，又何与之？玄衮及黼。”《书》曰：“明试以功，车服以庸。”朱户、纳陛、虎贲者，皆与之制度，而鈇钺、弓矢、玉金赞皆与之，物各因其宜也。秬者，黑黍，一稃二米。鬯者，以百草之香郁金合而酿之成为鬯。阳达于墙屋，入于渊泉，所以灌地降神也。玉瓒者，器名也，所以灌鬯之器也，以圭饰其柄，灌鬯贵玉器也。 |
《潜夫论 - Qian Fu Lun》 | [Eastern Han] 102-167 Wang Fu | Books referencing 《潜夫论》 Library Resources |
《考绩》 | Library Resources |
| 7 | 考绩: | 是故世主不循考功而思太平，此犹欲舍规矩而为方圆，无舟楫而欲济大水，虽或云纵，然不知循其虑度之易且速也。群寮师尹，咸有典司，各居其职，以责其效；百郡千县，各因其前，以谋其后；辞言应对，各缘其文，以核其实，则奉职不解，而陈言者不得诬矣。《书》云：“赋纳以言，明试以功，车服以庸。”“谁能不让？谁能不敬应？”此尧、舜所以养黎民而致时雍也。 |
《史书 - Histories》 | Related resources |
《史记 - Shiji》 | [Western Han] 109 BC-91 BC Sima Qian | Books referencing 《史记》 Library Resources Source Related resources |
《本纪 - Annals》 | Library Resources |
《五帝本纪 - Annals of the Five Emperors》 | Books referencing 《五帝本纪》 Library Resources |
| 15 | 五帝本纪: | 于是帝尧老，命舜摄行天子之政，以观天命。舜乃在璇玑玉衡，以齐七政。遂类于上帝，禋于六宗，望于山川，辩于群神。揖五瑞，择吉月日，见四岳诸牧，班瑞。岁二月，东巡狩，至于岱宗，祡，望秩于山川。遂见东方君长，合时月正日，同律度量衡，修五礼五玉三帛二生一死为挚，如五器，卒乃复。五月，南巡狩；八月，西巡狩；十一月，北巡狩：皆如初。归，至于祖祢庙，用特牛礼。五岁一巡狩，群后四朝。遍告以言，明试以功，车服以庸。肇十有二州，决川。象以典刑，流宥五刑，鞭作官刑，扑作教刑，金作赎刑。眚灾过，赦；怙终贼，刑。钦哉，钦哉，惟刑之静哉！ |
| Annals of the Five...: | The Emperor Yao being old ordered that Shun should be associated with him in the government of the Empire in order to observe Heaven's decrees. Shun thereupon examined the gem-adorned armillary sphere, and the jade transverse, so as to adjust the position of the 'Seven Directors.' He then offered a special sacrifice to the Supreme Ruler, sacrificed purely to the six honoured ones, looked with devotion to the hills and rivers, and worshipped with distinctive rites the hosts of spirits. He called in the five tokens, chose a lucky month and day, gave audience to the president of the four mountains, and all the governors, returning the tokens in due course. In the second month of every year he went eastward on a tour of inspection, and on reaching Daizong he presented a burnt-offering, and sacrificed in order to the hills and rivers. He then gave audience to the chieftains of the East, putting in accord their seasons and months, and rectifying the days. He rendered uniform the standard tubes, the measures of length and capacity, and the scales; and regulated the five kinds of ceremonies. The five gems, the three kinds of silks, the two living animals, and one dead one were brought as presents to the audience, but the five implements were returned at the conclusion. In the fifth month he went to the south, in the eighth month to the west, and in the eleventh month northward on his tours of inspection; in each case observing the same ceremonies as before, and on his return he went to the temple of the ancestral tablets, and offered up a single ox. Every five years there was one tour of inspection, and four audiences of the princes at court, when they presented a full verbal report, which was intelligently tested by their works, and chariots and robes given according to their deserts. Shun instituted the division of the Empire into twelve provinces, and deepened the rivers. He gave delineations of the statutory punishments, enacting banishment as a mitigation of the five chief punishments, the whip being employed for public officers, the stick in schools, and a money penalty being inflicted for redeemable crimes. Inadvertent offences, and those caused by misfortune were to be pardoned, and those who offended presumptuously or repeatedly were to be punished with death. 'Be reverent, be reverent' (said he), 'and in the administration of the law be tranquil.' |
《春秋左传 - Chun Qiu Zuo Zhuan》 | [Warring States] 468 BC-300 BC | Books referencing 《春秋左传》 Library Resources Related resources |
《僖公》 | Library Resources |
《僖公二十七年》 | Library Resources |
| 2 | 僖公二十... : | 二十七年，春，杞桓公来朝，用夷礼，故曰子，公卑杞，杞不共也。 |
| 夏，齐孝公卒，有齐怨，不废丧纪，礼也。 | ||
| 秋，入杞，责无礼也。 | ||
| 楚子将围宋，使子文治兵于睽，终朝而毕，不戮一人，子玉复治兵于蒍，终日而毕，鞭七人，贯三人耳，国老皆贺子文，子文饮之酒，蒍贾尚幼，后至，不贺，子文问之，对曰，不知所贺，子之传政于子玉，曰以靖国也，靖诸内而败诸外，所获几何，子玉之败，子之举也，举以败国，将何贺焉，子玉刚而无礼，不可以治民，过三百乘，其不能以入矣，苟入而贺，何后之有。 | ||
| 冬，楚子及诸侯围宋，宋公孙固如晋告急，先轸曰，报施救患，取威定霸，于是乎在矣，狐偃曰，楚始得曹，而新昏于卫，若伐曹卫，楚必救之，则齐宋免矣，于是乎蒐于被庐，作三军，谋元帅，赵衰曰，郤縠可，臣亟闻其言矣，说礼乐而敦诗书，诗书，义之府也，礼乐，德之则也，德义，利之本也，夏书曰，赋纳以言，明试以功，车服以庸，君其试之，乃使郤縠将中军，郤溱佐之，使狐偃将上军，让于狐毛而佐之，命赵衰为卿，让于栾枝，先轸，使栾枝将下军，先轸佐之，荀林父御戎，魏犨为右，晋侯始入而教其民，二年，欲用之，子犯曰，民未知义，未安其居，于是乎出定襄王，入务利民，民怀生矣，将用之，子犯曰，民未知信，未宣其用，于是乎伐原以示之信，民易资者，不求丰焉，明徵其辞，公曰，可矣乎，子犯曰，民未知礼，未生其共，于是乎大蒐以示之礼，作执秩以正其官，民听不惑，而后用之，出谷戍，释宋围，一战而霸，文之教也。 |
《后汉书 - Hou Han Shu》 | [Northern and Southern] 420-445 | Books referencing 《后汉书》 Library Resources |
《志》 | Library Resources |
《舆服上》 | Library Resources |
| 5 | 舆服上: | 《书》曰：“明试以功，车服以庸。”言昔者圣人兴天下之大利，除天下之大害，躬亲其事，身履其勤，忧之劳之，不避寒暑，使天下之民物，各得安其性命，无夭昏暴陵之灾。是以天下之民，敬而爱之，若亲父母；则而养之，若仰日月。夫爱之者欲其长久，不惮力役，相与起作宫室，上栋下宇，以雍覆之，欲其长久也；敬之者欲其尊严，不惮劳烦，相与起作舆轮旌旗章表，以尊严之。斯爱之至，敬之极也。苟心爱敬，虽报之至，情由未尽。或杀身以为之，尽其情也；弈世以祀之，明其功也。是以流光与天地比长。后世圣人，知恤民之忧思深大者，必飨其乐；勤仁毓物使不夭折者，必受其福。故为之制礼以节之，使夫上仁继天统物，不伐其功，民物安逸，若道自然，莫知所谢。老子曰：“圣人不仁，以百姓为刍狗。”此之谓也。 |
《经典文献 - Ancient Classics》 | Related resources |
《尚书 - Shang Shu》 | [Spring and Autumn (772 BC - 476 BC)] | Books referencing 《尚书》 Library Resources Source Related resources |
《虞书 - Yu Shu》 | English translation: James Legge [?] | Books referencing 《虞书》 Library Resources |
《舜典 - Canon of Shun》 | English translation: James Legge [?] | Books referencing 《舜典》 Library Resources |
| 4 | 舜典: | 岁二月，东巡守，至于岱宗，柴。望秩于山川，肆觐东后。协时月正日，同律度量衡。修五礼、五玉、三帛、二生、一死贽。如五器，卒乃复。五月南巡守，至于南岳，如岱礼。八月西巡守，至于西岳，如初。十有一月朔巡守，至于北岳，如西礼。归，格于艺祖，用特。五载一巡守，群后四朝。敷奏以言，明试以功，车服以庸。 |
| Canon of Shun: | In the second month of the year he made a tour of inspection eastwards, as far as Dai-zong, where he presented a burnt-offering to Heaven, and sacrificed in order to the hills and rivers. Thereafter he gave audience to the princes of the east. He set in accord their seasons and months, and regulated the days; he made uniform the standard-tubes, with the measures of length and of capacity, and the steelyards, he regulated the five (classes of) ceremonies, with (the various) articles of introduction - the five symbols of jade, the three kinds of silk, the two living (animals) and the one dead one. As to the five instruments of rank, when all was over, he returned them. In the fifth month he made a similar tour southwards, as far as the mountain of the south, where he observed the same ceremonies as at Dai. In the eighth month he made a tour westwards, as far as the mountain of the west, where he did as before. In the eleventh month he made a tour northwards, as far as the mountain of the north', where he observed the same ceremonies as in the west. He (then) returned (to the capital), went to (the temple of) the Cultivated Ancestor, and sacrificed a single bull. In five years there was one tour of inspection, and there were four appearances of the princes at court. They gave a report (of their government) in words, which was clearly tested by their works. They received chariots and robes according to their merits. |
《益稷 - Yi and Ji》 | English translation: James Legge [?] | Books referencing 《益稷》 Library Resources |
| 3 | 益稷: | 帝曰：“吁！臣哉邻哉！邻哉臣哉！”禹曰：“俞！” |
| Yi and Ji: | The Di said, 'Alas! what are ministers? - are they not (my) associates? What are associates? - are they not (my) ministers?' Yu replied, 'Yes'. | |
| 帝曰：“臣作朕股肱耳目。予欲左右有民，汝翼。予欲宣力四方，汝为。予欲观古人之象，日、月、星辰、山、龙、华虫作会；宗彝、藻、火、粉米、黼、黻，絺绣，以五采彰施于五色，作服，汝明。予欲闻六律五声八音，在治忽，以出纳五言，汝听。予违，汝弼，汝无面从，退有后言。钦四邻！庶顽谗说，若不在时，侯以明之，挞以记之，书用识哉，欲并生哉！工以纳言，时而扬之，格则承之庸之，否则威之。” | ||
| The Di went on, 'My ministers constitute my legs and arms, my ears and eyes. I wish to help and support my people - you give effect to my wishes. I wish to spread the influence (of my government) through the four quarters - you act as my agents. I wish to see the emblematic figures of the ancients - the sun, the moon, the stars, the mountain, the dragons, and the flowery fowl (the pheasant), which are depicted (on the upper garment); the temple cups, the pondweed, the flames, the grains of rice, the hatchet, and the symbol of distinction, which are embroidered (on the lower Garment) - (I wish to see all these) fully displayed in the five colours, so as to form the (ceremonial) robes - it is yours to see them clearly (for me). I wish to hear the six pitch-tubes, the five notes (determined by them), and the eight kinds of musical instruments (regulated again by these), examining thereby the virtues and defects of government, according as (the odes that) go forth (from the court, set to music), and come in (from the people), are ordered by those five notes - it is yours to hear them (for me). When I am doing wrong, it is yours to correct me; do not follow me to my face, and, when you have retired, have other remarks to make. Be reverent, ye associates, who are before and behind and on each side of me! As to all the obstinately stupid and calumniating talkers, who are found not to be doing what is right, are there not the target to exhibit (their true character), the scourge to make them recollect, and the book of remembrance? Do we not wish them to live along with us? There are also the masters (of music) to receive their compositions, (set them to music), and continually publish them (as corrected by themselves). If they become reformed they are to be received and employed; if they do not, let the terrors (of punishment) overtake them.' | ||
| 禹曰：“俞哉！帝光天之下，至于海隅苍生，万邦黎献，共惟帝臣，惟帝时举。敷纳以言，明庶以功，车服以庸。谁敢不让，敢不敬应？帝不时敷，同，日奏，罔功。” | ||
| Yu said, 'So far good! But let your light shine, O Di, all under heaven, even to every grassy corner of the sea-shore, and throughout the myriad regions the most worthy of the people will all (wish) to be your ministers. Then, O Di, you may advance them to office. They will set forth, and you will receive, their reports; you will make proof of them according to their merits; you will confer chariots and robes according to their services. Who will then dare not to cultivate a humble virtue? who will dare not to respond to you with reverence? If you, O Di, do not act thus, all (your ministers) together will daily proceed to a meritless character.' |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷二》 | Library Resources |
《尚书》 | Library Resources |
| 3 | 尚书: | 敷奏以言，明试以功，车服以庸，敷奏，犹遍进也。诸侯每见，皆以次序遍进而问焉。以观其才，既则效试其居国为政，以著其功，赐之车服，以旌其所用任也。象以典刑，典，常也。象用之者，谓上刑赭衣不纯，中刑杂履，下刑墨幪，以居州里，而民耻之，而反于礼。流宥五刑，流，放也。宥，三宥也。言所流宥，皆犯五刑之罪也。眚灾肆赦，眚，过也。灾，害也。肆，失也。言罪过误失，以为当赦之也。怙终贼刑，怙，谓怙赦宥而为者也。终为残贼，当刑之也。流共工于幽洲，共工，穷奇也。幽洲，北裔也。放欢兜于崇山，欢兜，浑敦，崇山，南裔也。窜三苗于三危，三苗，国名也。缙云氏之后，为诸侯，号饕餮也。三危，西裔也。殛鲧于羽山，鲧，梼杌也。殛，诛也。羽山，东裔也。四罪而天下咸服，美舜之行，故本其徵用之功也。二十有八载，放勋乃徂落，百姓如丧考妣，三载，四海遏密八音，遏，绝也。密，止也。尧崩，百姓如丧父母，绝止金石八音之乐也。舜格于文祖，询于四岳，辟四门，开辟四方之门，广致衆贤也。明四目，明视四方也。达四听本书听作恩听达于四方也。柔远能迩，能安远者，则能安近也。不能安近，则不能安远也。敦德允元，所厚而尊者德也。所信而行者善也。而难任人，任，佞也。辩给之言，易悦耳目，以理难之也。蛮夷率服，远无不服，迩无不安。三载考绩，三考，黜陟幽明，黜，退也。陟，升也。三岁考功，九载三考，退其幽暗无功者，升其昭明有功者也。庶绩咸熙。九载三考，衆功皆兴也。 |
| 26 | 尚书: | 禹曰：兪哉。万邦黎献，共惟帝臣，惟帝时举，敷纳以言，明庶以功，车服以庸，献，贤也。万国衆贤共为帝臣，帝举是而用之，使陈布其言，明之皆以功大小为差，以车服旌其能用之也。谁敢弗让，敢弗敬应，上唯贤是用，则下皆敬应上命而让善也。帝弗时，敷同日奏罔功。帝用臣不是，则远近布同，而日进于无功，以贤愚并位，优劣共流故也。 |
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